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XHENOPHON’S 
ὭΣ 


MEMORABILIA OF SOCRATES 


WITH 


ENGLISH NOTES, CRITICAL AND EXPLANATORY, THE PROLEGOMENs 
OF KUHNER, WIGGERS’ LIFE OF SOCRATES, ETc. 


BY CHARLES ANTHON, LL.L. 


PROFFES%S OF THE GREEK AND LATIN LANGUAGES IN COLUMBrA COLLEGR, 
NZW YORK, AND RECTOR OF THE GRAMMAR SCHOOL, 


NEW YORK: 
HARP£R ἃ BROTHERS, PUBLISHERS 


329 & 331 PEARL STREET, 


FRANKLIN SQUARE 


1870. 


Entered, aoceding to Act of Congress, in the year one thot sand 
eight hundred and forty-eight, by 
Harrer ἃ Broraers, 


ta tthe Clerk's Office of the District Court of the Soutazrn District 
of New York. 


* TO THE 


REV. GEORGE W. BETHUNE, D.D., 


THE ABLE THEOLOGIAN, THE ELOQUENT DIVINE, AND THE 


GRACEFUL AND ACCOMPLISHED SCHOLAR, 
THIS WORK 
=, 


¥s Respectfully Enseriber, 


Be ONE WHO TAKES PRIDE IN CLAIMING HIM AS AN EARLY 


PUPIL, AND ἡ STEADFAST FRIEND. 


2091515 


* iaesk ialivig om κα 





PREFACE. 


--. 


Xenopuon’s ΜΕΜΟΒΑΒΙΠΙΑ or Socrates affords 50 
excellent a course of reading for the younger students 
in our colleges, that its absence hitherto from the list 
of text-books is much to be regretted. The editor 
hopes that the labor which he has here bestowed upon 
the work may succeed in bringing it more into favor 
with both instructors and pupils, and in opening up to 
them a more familiar acquaintance with one of the 
most beautiful treatises of antiquity. 

The text is substantially Kihner’s. with such alter- 
ations, however, as appeared to tne eaitor to be re- 
quired by the interests of those for whose benefit the 
present work is intenced. Thus, for instance, the 
punctuation has been entirely remodelled, and a 
change has been made from the German and more 
involved mode of pointing to one more closely anal 
ogous to ourown. The decided advantage resulting 
from such an arrangement an experienced instructor 
will at once appreciate. Another deviation from 
Kihner consists in restoring to the text the Atticter- 
mination of the second person in εἰ, which rests on 
too sure grounds to be lightly rejected, even in prose 
New readings have also been introduced wherever 
they seemed to bring out the meaning of the author 
more clearly, or to do away with some awkward and 
evidently erroneous construction. The great merit 
of the present text, however, consists in its being an 


vi PREFACE. 


expuirgated one. , Every passage has either been re- 
jected or essentially modified that in any way con- 
flicted with our better and purer ideas of propriety 
and decorum, for even in the ethical treatises of the 
Greeks expressions and allusions will sometimes oc- 
cur which it is our happier privilege to have been 
taught unsparingly to condemn.~* It is believed that 
the present is the only edition in which this most sal- 
utary rule has been followed, a circumstance which 
wili not fail to recommend it to the notice of those in- 
structors of youth who adhere strictly in this respect 
to the wise precept of the Roman satirist. 

The notes appended to the present work contain the 
whole body of Kihner’s valuable commentary, with 
such additions as the editor was enabled to make, both 
from numerous other commentators, and also from his 
own resources. In clothing Kiihner’s commentary in 
an English garb, the editor has been very materially 
aided by the excellent edition of the Memorabilia re- 
cently published by Dr. Hickie, and he begs leave 
here to return his acknowledgments for the valuable 
materials with which that work has supplied him. In 
order, however, to render the present edition still 
more complete than any of its predecessors, some im- 
portant subsidiary matter has been appended to the 
volume, which will put the student into possession of 
the™whole ground relative to the Life and Character. 
of Socrates, and will enable him to form an unbiassed 
opinion for himself. These addenda are as follows: 
1. The Prolegomena of Kihner, as far as translated by 
Wheele, of Trinity College, Dublin, and which have 
never before appeared in this country in an English 
dress. 2. The Life of Socrates, by Dr. Wiggers. trans- 
lated from the German, and which appeared froin the 


PREFACE, Vu 


London press in 1840. 3. Schleiermacher on the Worth 
of Socrates as a Philosopher, translated from the Ger- 
man by the present Bishop of St. David’s, and origi- 
nally published in the Philological Museum. As the 
opinions of Wiggers on the character and nature of 
the philosophy of Socrates differ materially from those 
of Schleiermacher, Brandis, and Ritter, it was thought 
advisable by the English translator of the Life of 
Socrates to append this essay of Schleiermacher’s to 
his work, and we have allowed the arrangement to 
remain undisturbed. To the Prolegomena of Kihn- 
er the editor has appended a note on the subject of 
the so-called demon of Socrates, in which the opin 
ion of Lelut on this much-disputed point is referred to 
an opinion which, in all likelihood, contains the most 
rational view of the case. 


" 
The editor will now mention the principal works 
to which he is indebted for valuable aid in preparing 
the notes appended to the present volume. 


1. Xenophontis de Socrate Commentarii. Recognovit et explanavit 
Raphael Kithner, §&c.; Gotha, 1841, 8vo. 

2. Xenophontig, Memorabilia Socratis, ed. Schneider; Oxon., 1813. 
δυο. 

3. Xenophontis Memorabilia, ed. Weiske; Lips., 1802, 8wvo. 

4. Xenophontis Commentarit, §-c., ed. Bornemann; Lips., 1829, 8vo. 

5. Xenophontis Memorabilia, ed. Lange; Hal. Sax., 1806, 12mo. 

6. Xenophontis Memorabilia, ed. Seyffert; Brandenb., 1844, 12mo. 

7. Xenophontis Memorabilia recognovit et illustravit G. A. Herbst. 
Hal. Sax., 1827, 12mo. 

8. Sokrales, von F'r. Jacobs, 4te Ausgabe, Jena, 1828. 

9. Xenophontis Opera, ed. Dibner; Paris, 1838, 8vo. 

10. Xenophontis Memo~abilia, §c., ed. Hickie; Lond., 1847, 12me. 

11. Ruhnkenii Dictata in Memorabilia Xenophontis, MS. copy; 
1756. 

12. Xenophon’s Veer Bicher Sokratischer Denkwirdigkeiten, von 
Johann Michael Hinze; Weimar, 1818, 12mc 


ΠῚ PREFACE. 


13. Xenophon's Denkwtrdigkeiten des Soki ates, von Meyer: Prenz 
lau, 1831, 12mo. 

14. Moralistes Anciens, par Aimé-Martin; Paris, 1840, 8vo. 

15 Du Démon de Socrate, par F. Lelut; Paris, 1836. 

16. Xenophon’s Memorabilia of Socrates, by George B. Wheeler. 
A.B.; Lond., 1847. 


It remains but to add that, in preparing this volume 
for the press, the editor has been enabled, as on pre- 
vious occasions, to secure the assistance and co-oper- 
ation of his learned and very accurate friend, Profess- 
or Drisler, whose services in the cause of classical] 
learning are known to and appreciated by all. 

Colxmbia College August Deh, 1848. 


PROLEGOMENA 





PROLEGOMENA 





[: ConceERNING THE DESIGN AND PLAN OF THE FOLLOWING SUORB. 


‘The design of Xenophon in these books is to defend Secratea. 
Lis beloved instructor, from the accusations of his prosecutors, ana 
to prove that he had been a citizen most useful to individuals ape 
to the state. That this defence might have the greater weight, 
he is not contented merely to review and refute the charges laic 
against Socrates, but, devoting merely the first two chapters of the 
first book to this part of his subject, he then introduces Socrates, 
and represents him disputing with his pupils, friends, and even 
sophists, upon the most important topics of morality, and that part 
of philosophy which treats of the reformation of human conduct. 

If we except the commencement of the first book (chap. i., § 1 
and 2), Xenophon rarely addresses his readers in his own person, 
and then only premises a few words to the discourses of Socrates, 
to inform us whence the discussion arose, and to render it more in- 
telligible ; or, at the close of a disputation, he briéfly draws an in- 
ference with reference to the teaching or mode of life of Socrates 
Hence, while we read these books, a living representation of the 
philosopher arises before us ; for these discourses embrace a great 
variety of subjects, and are addressed to men of every class and 
station, and so graphically exhibit Socrates in the act of address- 
ing individuals, as to show how aptly he suited and modelled his lan 
guage to the condition or disposition of each. And hence we may 
clearly perceive the manifold powers of Socrates in discussion, his 
skill in addressing men of every class, his noble natural endow- 
ments, his life and character. 

Xenophon does not profess to have taken down at the moment, 
and bequeathed to us, the very words of Socrates. If, however, we 
consider the diversified style of argument in these discussions on 
various subjects, we can hardly entertain a doubt that Xenophon has 
modelled his style and diction to the closest resemblance with the 
style and diction of his master. We may the more readily believe 
the language to be closely assimilated, if we consider how easily, 
trom long intimacy and familiarity, Xenophon could invest his lan- 


ΧΙ] ΡΚΟΙΕΘΌΜΕΝΑ. 


guage with a true Socratic coloring. Hence the mild and gente 
tenor which pervades all the writings of Xenophon,' that native and 
ingrained siffplicity, redolent with all the graces and beaaties of 
Atticism, while it entices the reader by its simple elegance, appears 
admirably adapted to depict the amiable character of Socrates, his 
candor, his insinuating affability in his conversation with his fellow- 
men. To omit other points, one example will prove how admirably 
Xenophon has adumbrated the peculiar character of his master. It 
is well known that by the Greeks of old Socrates was called ὁ εἴρων, 
from that irony or dissimulation by which he appeared to grant all 
they claimed to frivolous pretenders to philosophy, while he him- 
self assumed the disguise of ignorance on all subjects; and this 
artifice he used most skillfully for the express purpose of confound- 
ing them at the close, and convincing them of their ignorance and 
folly. In many passages, so elegantly and naively has Xenophon 
represented this irony, that we can not entertain a doubt that it is 
drawn from living nature.? The extraordinary affection and sin- 
cere love toward his master, manifested in these books, give them 
a most pleasing and grateful charm. 


Il. On THE ARRANGEMENT OF THE SUBJECTS IN THE FOLLOWINO BOOKS. 


Although Socrates spent the entire period of his life in the study 
of wisdom, and was the first to construct philosophy on firm and 
solid foundations, yet he never studied to reduce his discoveries to 
any art or system ; but just as an occasion presented itself, he dis- 
zoursed on whatever tended to a proper course of life, to reform 
tharacter, and conduct to happiness ; as, ¢. g., on piety, beauty, jus- 
tice, temperance, fortitude, the body politic, the duties of a state 
minister, the government of men, and, in fine, on all topics the 
knowledge of which would render men honorable and excellent, 
while ignorance of them would degrade men to a servile condition.*. 
ence, in the full glare of active life, and in the throng of men, he 
a fonnd scattering his words to persons of every condition, 
illumining their minds with the light of his instruction, and guiding 
them on the path which led to happiness; and so, we must not 
think it strange that Xenophon did not arrange these discourses of 
¥ocrates according to any similarity of argument or subject, or did 
not form a scientific system from them. Those who have one 





1. Compare Cic., de Orat., ii, 14, 58; Brut., xxxv., 132 

2 Compare Cic,, Brut., lxxv., 292. 

ΤΣ κα ψα ἐμ. ΔΑ μεν eae -ῃῃ 
4. Compare i., 1, 16. ae 


PRULEGOMENA. xin 


eu to find such an arrangement or system in these books, were ut. 
terly ignorant of the method of teaching pursued by Socrates, and 
of the object of these books ; for if Xenophon had systematized, ac- 
cording to the rigid rules of art, the precepts of Socrates, he would 
not only have deviated from the method cf his master, but have left 
us only a meagre and imperfect picture of his mind, and broken 
down the whole vigor and power of his defence. Hence with en: 
tire freedom he has narrated the discussions of Socrates, and ap- 
pears rather to have followed the chronological order of their de- 
livery than the arrangement or connection of their subject matter ; 
yet in the larger portion of the work it is not difficult to trace some 
slight attempt at regular arrangemert ; for the first two chapters 
of the first book’ are employed in a general defence of Socrates 
against the charges of his accusers; and then, in the followmg 
portion, the general defence is proven by particular instances. This 
chiefly consists of viva voce discussions between Socrates and his 
friends. The third chapter of the first book is closely connected 
with the preceding portien: it recalls the points asserted before, 
but in such a way as that when previously it was generally stated 
that Socrates worshipped the gods and was eager in the pursuit of 
virtue, now he explains the method in which he worshipped the 
gods; and his temperate mode of life, and freedom from passion 
are more fully shown. ‘The fourth chapter, also, is not unaptly 
added, for therein he demonstrates the falsehood of the assertion of 
many, that Socrates indeed exhorted men to the pursuit of virtue, 
but did not guide them up to its consummation. 

The subjects contained from chap. v., Book I., down to chap. &., 
Book II:, follow each*other without any attempt at arrangement. 
But from chap. ii., Book II., to chap. vii., Book III., it is clear that 
the discourses are linked together by a similarity of subject and 
thought. 

For in (ii., 2) he treats of filial piety, in (3) of fraternal affection, 
then (4-10) un friendship, next (iii., 1-4) of the duties of a com- 
mander, next (5) how the Athenians might recover their former 
glory and prosperity, and finally (6-7) he treats of the right method 
to administer the state. The remaining portion of the third book 
has no connecting order. ; 

In the fourth buok, all from the first chapter to its close is τῆσδε 
closely united and connected together. The design of all the dis- 
courses therein contained is plainly to show the extraordinary talent 
possessed by Socrates in judging of aad managing the dispositions 
of the young, and to describe his plan cf training them in self-knowb 

2 


χὶν PROLZGOMENA. 


edge, piety toward God, justice, temperance, and other virtues per 
taining to happiness of life. 

The closing chapter of the fourth book is added as an epilogue, 
and proves that the death of Socrates was most glorious, most hap- 
py, and most dear in the sight of heaven. The whole concludes 
with a brief summary of the subjects treated of in the work. 


. IIL. Tue Precerrs or Socrates repucep To a System. 


That the whole doctrine of Socrates may be placed in a clearer 
light, we must collect into one body the limbs, as it were, scatter 
ed throughout the book, and reduce all to some sort of system. 

It is well known that the Moral Philosophy of a ancients Was 
usually divided into three great heads. 

I. Of the good, and highest good = de bonis, et de summo bono. 

II. Of virtue = de virtutibus. 

ΠῚ. Of duties = de officiis. 

The good (bonum) is defined to be “ that which is produced by the 
éflicacy of virtue,” and the highest good (summum bonum) is “the 
union of all goods which spring from virtue.” 

Virtue (virtus) is a constant and perpetual power of the mind, by 
which power good (bonum) is produced. 

Duty (officium), finally, is‘the rule and standard to which, in the 
eonduct of life, virtue should conform herself. 

A. And now we must first consider what is the nature of that 
which Socrates, as set forth by Xenophon, defines to be good 
(bonum). 

Tue Goop, which should be the object of man’s pursuit, is the 
useful (ὠφέλιμον, χρήσιμον, λυσιτελές, utile). “The useful is defined 
to be the ‘end of action,” or the result which we expect by action. 
Every thought and act of man should be useful, i. ¢., should have 
reference to some special end. Independently, then, and in itself, 
nothing is good, but only becomes such by special reference to its 
object. The same statement is made regarding the ΒΕΑΌΤΙΕΌΙ, 
(pulchrum), iii., 8, 3, 6, 7, 10; iv., 6,9. The highest end, for which 
man should strain his utmost, is Harriness. The good, therefore, 
is that which is useful to aid us in obtaining that highest end, Hap- 
piness of life. The good ard the beautiful, therefore, differ not 
from the useful. Independently and of itself, nothing is useful, 
nothing is good, nothing is beautiful, but only becomes so by special 
‘ererence to its end severally (iii., 8, 3, 6, 7, 10; iv., 6, 9). Whence 





ἃ, Compare Kiikner, De Cic. in philosophiam meritie, >. 225. 


PROLEGOMENA. xv 


t follows that what is useful to some may be prejudicia. to others 
iv., 6,8). The highest good (summum bonum) is.happiness of life 
εὐδαιμονέα), but this happiness is not perceived by reason of exter- 
nal goods, or those presented by chance, but only by those goods 
which man has acquired for himself by toil, industry, exertion, and 
exercise of his natural powers, that is, by good and virtnous quali- 
ties. Happiness of life, therefore, and the exercise of virtuous quali- 
ties, are the same. The less one is dependent upon external things, 
the closer is his resemblance to the Deity (i., 10, 6). But, seeing 
that things which have relation to our happiness are not of them- 
selves good, but, if availed of in an improper manner or at an im- 
proper time, may prove evils to us, we must take especial care 
lest we rashly confide in them, and must use the utmost anxiety. 
circumspection, prudence, and perseverance that we may use those 
things only so far as they may tend to increase, not to impede our 
happiness (iv., 2, 34). Τὸ obtain virtue, there is need for the ex- 
ertion of all our powers; without toil we can not reach to her (i., 
2, 57; iii., 9, 14). For happiness is not good luck (etrvyia), but 
good action (εὐπραξία, actio bona). If ene, though making no search, 
casually lights upon what he requires (τὰ δέοντα), that is good for- 
tune (εὐτυχία); but if any one by diligent study and zealous care 
conducts affairs with good success, that is good action (εὐπραξία) 
Those men are the best and most acceptable to Heaven who right 
ly perform their duty with success, whether it be as agriculturists, 
as physicians, or in state employments. They who perform noth- 
ing rightly are good for nothing, and rejected by the gods (iii., 9, 
14, 15). 

THE Goops BY WHOSE UNION THE HIGHEST GOOD (suMMUM BONUM), 
δ €., HAPPINESS, IS OBTAINED, ARE THESE: 

1. GooD HEALTH AND “BODILY STRENGTH; for these contribute 
much to render our life praiseworthy, honorable, and useful to our 
country and its citizens. Fer health of frame is useful not only for 
all things which are performed by the body, but also for the right 
execution of all that is performed by the mind and intellect. We 
should, therefore, cultivate gymnastic exercises, as by these hot 
enly the body, but the mind itself is strengthened (iii., 12). 

2. Sanity OF MIND, THE POWER OF THOUGHT AND MENTAL FACUL- 
tiEs (iii., 12, 6); but sanity of mind very much depends on sanity 
of body, wherefore, as we have seen above, care must be taken te 
amsure good bodily health. 

3. Arts anp Sciences, Which are most useful for living well 
tappily. But we must confine the extent of our studies ig them 


AVL PROLEGOMENA. 


to that which will be practically useful in life. Speculations which 
spring beyond the sphere of daily life, on things mysterious and 
concealed from the eyes of men, are useless, and withdraw us frora 
pursuits of other things which may be practieally useful (iv., 7). 
Under this head is mentioned the science of Diatectics, or the art 
of examining concerning the good, useful, and beautiful, and other 
points tending to happiness of life, in such a way as to find out the 
essential properties of things, and then define and iucidly explain 
them (iv., 6). Whosoever has acquired clear notions of things, no 
matter in what sphere Of life he may be placed, will always select 
the best course, and, consequently, will be the more fitted to transact 
affairs (iv., 5, 12). Anriramertic (so far as accounts, &c.), Geome- 
TRY, and Astronomy are enumerated and limited (iv., 7). All arts, 
in tine, which have reference to the uses of life, are clearly to be 
referred te the head of goods. Those arts, indeed, peculiar to handi- 
erafts (Savavoixai), are, according to the idea of the ancients, to be 
excluded from among goods, since they are practiced by those who 
are ignorant of the good, the beautiful, or the just (iv., 2, 22), and 
enfeeble both body and mind (@con., iv., 2, seg.). Socrates appears 
to have classed among the goods the more refined arts, as Paint- 
inc and Sratvary (iii., 10), but has not expressly informed us of 
their relation to his test, utility. Yet, since he has maintained that 
nothing is beautiful but what is useful, we may infer that these arts 
also he encouraged from an idea of their utility. 

4. Frienpsuip is a good of the highest value.. No good i is more 
precious, lasting, or useful than a sincere friend. He regards the 
interests of his friend as if they were his own; he participates with 
him in prosperity or adversity, and provides for his safety and prop- 
erty as much as for his own, nay, even to a greater degree (ii., 4). 
The value of a friend should be estimated from the love and tender 
affection with which he clings to his fellow-friend, from his zeaf, 
henevolence, and duty in deserving well of him. That friendship 
may be more lasting, we should endeavor to be esteemed of the 
highest value by our feliow-friend. Friends should be temperate, 
for men given to gluttony, wantonness, sleep, inactivity, luxury, or 
avarice, can be of no utility to us, nay, often prove agetriment. 
They should be faithful and ready to perform services, and push 
the interests of their friend (ii., 6, 1-5). Friendship can not exist, 
unless between the good and honorable ; for they who are useless 
ean never gain the useful as their friends (ii., 6, 14-16). And 
though, since good men often desire the same gocds, and hence 
ecntention may arise among thew, yet their innate vit ue « ἠϊ ap 


PROLEGOMENA, XV 


pease and calm, beneath the influence of reason, these desires 
which have caused dissension (ii., 6, 19-28). Friendship arises 
from an admiration of virtue. This admiration inspires good will, 
and urges us to bind our friend closely to us by every kind of atten- 
tion. Truth is the foundation of friendship, and hence the shortest, 
surest, and most honorable way te gain friendship is to endeavor 
really to be the character you would wish your friend to think yan 
(ii., 6, 33-39). 

5. ConcorD BETWEEN Paren@s, CuILpREN, AND Brotuers, for 
these have been created by God, in order that they may give mutual 
aid (ii., 2, 3). 

6. Civit Socrery, or tHe Repusiic, which, if well constituted, 
affords the greatest benefits to its citizens (iii., 7, 9). According- 
ly, if any one be naturally endowed with talents fitted to govern 
and administer a state, it is his duty to apply his whole powers te 
the administration and amplification ef his country (iii., 7). 

B. Now follows his doctrine concerning Virtrur. In order to 
gain those goeds in which happiness consists, we must furnish our 
minds with virtue, 2. ¢., with a constant and unceasing power of in- 
tellect, by which we obtain for ourselves all those goods on which 
happiness of life depends. In order that a more accurate idea of 
virtue might be presented to us, the ancient philosophers laid down 
certain primary parts of virtue, and these primary parts they called 
the ‘“‘CArpinat Virtues.” In general, rour cardinal virtues are’ 
enumerated : PrupEnce (φρόνησις, Prudentia); Fortirupe (ἀνδρία, 
Fortitudo) ; Justice (δικαιοσύνη, Justitia); and Temperance (σωφρο- 
σύνη, Temperantia).: In these books, however, and also in the 
writings of Plato, Socrates fixes only rurex cardinal virtues ; δ. g., 
Temperance, Fortitude, and Justice. Prudence (φρόνησις or σοφία) 
he denied to be a peculiar virtue. If four virtues be enumerated, 
then the term virtue has a twofold application, seeing that Prudence 
is perceived by mental science, the others by action. Now the faculty 
of judging concerning the good and honorable (i. ¢., useful, accord- 
ing to his meaning), and of the evil and depraved (i. e., prejudicial), 
and of adopting the former and avoiding the latter, Socrates would 
not allow to be separated from action, but laid down that Prudence 
(σοφίαν) was identical with virtue in its widest sense. According- 
ly, Prudence is not a singular species of virtue, but embraces all 
virtue (iii., 9, 4, 5), so that Fortitude, Justice, and Temperance are 
parts of it. The wise man (σοφός, sapiens) is he who thoroughly 
knows what is good and excellent (7. 6., useful), and moulds his life 

1. Compare Kihner, De Cic. in philosophiam meritiz, p. 229, seqq. ὁ 





χυ PROILEGOMENA. 


in strict accordance with this principle of good and excellent whick 
is comprehended and grounded in his mind; for he who is wise 
1, ¢., Who knows what is good and excellent, will always do what 
harmonizes with that good ; for all things which are done virtuous- 
ly, i. ¢., temperately, justly, and bravely, are excellent and good. 
Ou the other hand, all that is done in opposition to virtue is evil 
and disastrous. Since the wise mat knows this, not only by his 
mental assent will he prefer what is good and excellent to what is 
evil and prejudicial, but also effeét the former in action. On the 
contrary, the unwise, seeing that they know not what may be good, 
not only mentally prefer the evil and prejudicial to the excellent 
and useful, but even effect them in action; and even when they 
endeavor to prefer good to evil, they will err (i. ¢., easily they will 
fall into a wrong judgment in the distinction of good and evil) 
through ignorance. Therefore, he who knows the virtues will also 
practice them, but whosoever knows them not will not be able to 
practice them, even should he wish to do so. Since, therefore, all 
that is excellent is effected by virtue, it is clear that virtue is wis- 
dom (iii., 9, 5). ‘Theory and practice, accordingly, can not be sever- 
ed. The conviction of the excellent influences us to suit our actions 
to it, and he who is devoid of this conviction is «he fool (i., 1, 16; 
ii, 19; iv., 6, 10, seq.). . 

And now for the several parts of the division of Virtue. 

a. Temperance (ἐγκράτεια, Temperantia) is called by Socrates 
“ the foundation of virtue (ἀρετῆς κρηπίς)." ‘This virtue is perceived 
in the calming and curbing the appetites and desires, so that they 
be obedient to right reason, and not viclate the settled convictions 
of the intellect (i., 5; ii., 1-7, and esp. iv., 5). Without it we can 
do nothing vigorously or strenuously (i., δ, 5); we can neither ben- 
efit ourselves or others, or be welcome in the society of our friends 
{i., 5, 1-3). If we be ensnared by the allurements of pleasure, or 
overcome by weariness of toil or difficulty, we will surely fail in 
our duty (ii., 1, 1-7). Temperance causes us to undertake all labors 
with a cheerful spirit, because we follow good and useful counsel, 
and expect that the most ample fruits will redound to us from these 
toils (ii., 1, 17-19). Effeminacy and pleasure oppose the health of 
the body, and prevent us from providing our minds with laudable 
knowledge. Zeal and energy carry us through to excellent and 
good results. Without labor and toil, nothing noble is granted to 
us by the gods. In short, we can not reach true happiness unless 
we be temperate (ii., 1, 19, seg.). Temperance shculd be, as it 
were the foundation of every action we undertake. He who ren 


PROLEGOMENA,. ΧΙΧ 


ders himself suoservient to pleasure, makes nimself subject to the 
heaviest slavery (iv., 5, 3-5). Intemperance, by depriving us of 
wisdom, and confounding the notions of good and evil, forces us ta 
elect the evil instead of the good, and plunges us in every species of 
depravity (iv., 5, 6-7). Temperance, on the other hand, by placing 
our desires beneath the regulation of reason, and preserving sanity 
of mind, urges us, in every circumstance and phase of life, ever to 
elect the good, and therefore renders us fit for the transaction of 
important affairs (iv., 5, 7-12). 

B. Fortiruve (ἀνδρία, Fortitudo) is the science by which we con 
duct ourselves with prudence and energy in alarming or dangerous 
affairs. They are not to be reckoned as brave who do not fear dan- 
gers from ignorance of them; for so, many insane and cowardly 
persons would be brave. Nor can they be considered brave who 
are cautious regarding things not to be feared. Those only are 
brave who know the nature of the danger, and in it act with con 
stancy and energy (iv., 6, 10, 11). " ; 

γ. Justice (δικαιοσύνη, Justitia) is the knowledge of the laws in 
force among men, and which must be obeyed. But there are two 
* species of laws, either the written or unwritten. Written laws 
are those which the body politic unanimously adopt for their com- 
mon safety, concerning what men should do or avoid doing. From 
strict observance of these laws, many other important advantages 
are obtained by men, but what is more than all, Concord, the strong- 
est bulwark and foundation of happiness, and the highest good not 
only to individual members of a state, but to the whole community. 
That state whose citizens render the greatest obedience to the law, 
is not only best constituted in peace, but is unconquerable’in war 
(iv., 4, 10-18). But, seeing that these laws should provide for the 
safety of the state and its citizens, observance of them is not inde- 
oendently and of itself just, but only so when that safety is the ob- 
ject of obedience. Hence it happens that the same action, under 
different circumstances, or regarding different men, either by whom 
or against whom it may be done, can be both just or*unjust (iv., 2, 
13-19). 

Unwritten Laws (ἤθη) are those given to man by the deities 
themselves, and which, in the same manner, are observed through- 
out the universe ; for instance, to cherish parents, not to form mar 
riages between the parent and child, to feel gratitude toward our 
benefactor, &c. That these laws are of divire origin is proved 
from this fact, that immediate and unavoidab’e punishment visits 
those who violate them (iv., 4, 19-24). 


xx PRULEGOMENS. 


C. 'Tax Tuir> Parr of Moral Philosophy 1s concerning duty 
‘oficcum). Dut is a law which must be followed by us in life’s 
conduct ; and this law should harmonize with the doctrine of the 
highest good. Since, then, in the doctrine of Socrates, the good 18 
the same as the useful, it follows, that the .aw of duty should urge 
us in every proceeding to follow that line of conduct which may 
appear to be most useful. But since it often happens that, owing 
to the various nature of occasions, situations, or circumstances, the 
same thing may be in one case beneficial, in another prejudicial, we 
must use anxious care and circumspection as to what we should 
follow and what avoid. Thus, for instance, to speak falsehood, to 
deceive, to pilfer, to plunder, are torbidden by justice, yet often in 
war these are just, i. ¢., useful (iv., 2, 11-17). ‘The chief heads of 
duty are thus briefly enumerate in ii., 1, 23: If you desire that the 
gods should be propitious to you, you must worship these gods ; if 
to be loved by friends, these friends must be benefited ; to be hon 
ored by your state, you must materially serve that state. If you 
desire the earth to yield an abundant produce, you must cultivate 
the earth; to be enriched by the produce of your herds, you must 
take. diligent care of them; if you are anxious to increase you 
means by war, and to become able to liberate your friends and mas- 
ter your enemies, not only should you learn the arts of war, but 
also, by constant practice, learn how to use them. Finally, if you 
desire to be robust in body, your body must be under the direction 
of your intellect, and trained to endurance of toil and labor. In 
proportion as the goods of human life are fleeting and transitory 
(iv., 2, 34), so much the more should we endeavor to require as few 
auxiliaries as possible to life (i., 6, 10). But, since nothing is good 
independently and of itself, but all things uncertain and doubtful, 
very frequently the intellect of man does not clearly see what line 
of conduc. alone it should pursue. But for this our feebleness and 
imbecility, a most sure and unerring aid is found in Divination. 
The beautifal order of the universe, the whole construction of the 
human frameythe noble and erect stature of man, the powers of his 
intellect, &c., all prove that the gods exist, that they keep together 
py their power the extended universe, and provide for the wants 
and requirements of mortals. With piety and purity, therefore, 
should the gods be worshippel; and if we faithfully do this. we 
may surely be persuaded that in mysterious or doubtful mattere the 
gods wil) readily enlighten man (i., 4; iv, 3). 


PROLEGOMENA. | xx) 


IV. WHETHER THE GENUINE DOCTPINES oF SocRATES HAVE BEEN 
HANDED DOWN TO US BY XENOPHON. 

Having given a sketch of the whole moral doctrines of Socrates 

as represented by Xenophon, we now arrive at a question difficult 
of satisfactory elucidation, namely, whether this be really the gen- 
uine doctrine of Socrates, or be that of Xenophon himself attributed 
to his master. This question has been agitated.and discussed by 
many critics of former times, and in our own age has been treated 
of with great talent and learning by Louis Dissen,! Fr. Schleier- 
_macher,? Ch. A. Brandis, H. Th. Reetscher,* and lately by Carl 
Rossel.s These writers have pursued severally a different line of 
criticism, yet all excepting Retscher are unanimous in deciding 
that the genuine doctrines-of Socrates have wor been handed down 
to us in the writings of Xenophon. 

Dissen, having proved that the whole doctrine of Socrates, as 
given by Xenophon, rests upon the sole basis of uriiiry, hesitates 
not to assert that, so far from being the whole system of Socrates, 
it does not even pertain to it in any way, and should be judged al- 
together unworthy of that Socrates to whom Plato would have as- 
cribed all his doctrines. He grants, indeed, that Socrates would 
not have disputed with such subtlety on Moral Philosophy as has 
been done by Plato; yet it can hardly be questioned that Socrates 
would have thought that nonor (honestum) should be eagerly sought 
for and embraced, as being the sole source whence salvation could 
be found for the human race. How, then, does it happen that Xen 
ophon has described the doctrine of his master thus, in this com 
mentary? This question he thus answers: ‘‘ Socrates was in the 
constant habit of holding discussions with men of every grade, and 
exciting them to fortitude, justice, and temperance. For this latter 
purpose he could propose no»better inducement than by setting be- 
fore them the emoluments to be thence derived. * When Xenophon, 
whose talent lay not in investigating the more subtle questions of 
philosophy, heard these discourses, he described Socrates as to one 
part only of his teaching, that, namely, which at first view was pre- 





=. 

1. Commentatio de Philosophia Morali in Xenophontis de Socrate Commentariis 
tradita. Gdtting., 1812. 

2. Abhandl. ἃ. Kénigl. Preuss. Akad. ἃ, Wiss., Berlin, 1814-15, p. 50, #eq9. A 
translation of this piece, by Bishop Thirlwall, will be found at the end of the prea 
ent volume. 

3. Rhein. Mus., 1827, i, 2, p. 118-150; 1828, ii, 1, p. $5112, 

4. Aristophanes und sein Leitalter. Eine philologisch-philos pphische Abhandiung 
wr Alterthumsforschung. Berlin, 1827. 

δ, Dissertatio de Philosophia Soc atis. Gétting,, 1837 

Q* 


xxii "  PROLEGOMENA. 


sented to those whom nature formed for active business in life, not 
for calm speculation. He therefore has drawn a picture of a phi- 
losophy which measures all things by the standard of utility, seeing 
that he desired to represent Socrates as wholly averse to subtle and 
refined speculations, while his aim was to exhort all to a proper 
regulation of active life: a philosophy, however, whose system he 
did not clearly understand himself.” ‘ 

Schleiermacher also thinks that the true and correct view of the 
Socratic Philosophy is to be derived from the writings of Plato, not 
from those of Xenophon. 

But since it is clearer than light that all the dogmas laid down in 
the dialogues of Plato have not proceeded from Socrates, Branpis 
adopts the authority of Aristotle as a text and standard by which to 
distinguish the doctrines of Socrates from those of Plato. Xeno- 
phon he considers not to have had’ capacity fitted to comprehend 
thoroughly the system of his master, and he utterly rejects his 
statement and authority. 

Rosset examined anew the various tracts upon this subject, and 
arrived at the conclusion that not only should all which is stated by 
Aristotle, as the doctrines of Socrates, be considered as his, but also 
thinks that a much wider extent of subjects could be found in those 
passages where Plato endeavors to connect his close-drawn con- 
clusions with the notions of his master. He judges of Xenophon 
even more harshly than Dissen. 

Rescuer, finally, endeavors to vindicate the faithfulness and 
authority of Xenophon in his statements regarding the doctrine οἱ 
Socrates, and thinks that his commentaries form the purest and 
clearest source whence the genuine doctrine of Socrates can be 
drawn. 

It is time, however, clearly to state what may be my own opin 
ion regarding thi8 subject. I acknowledge that at an earlier period 
of my life I was strongly in favor of that opinion regarding Xeno- 
phon’s authority held by my preceptor Dissen, worthy as he was of 
my unceasing affection ; but, the more frequent and careful has 
beef my perusal of the Socratic books of Xenophon, the more I be~ 
gan to doubt the truth of the conclusions of Dissen and the others 
above stated ; and at last was I convinced that they should be whol- 
ly rejected, and that the ‘true and genuine doctrines of Socrates 
have been handed d6wn to us by Xenophon alone. The writers 
above enumeratea appear to me to have chiefly erred, because they 
did not examine the doctrine of Socrates as described by Xenophon, 
by itseJf and independently, but have compared it with the doctrines 


PROLEGOMENA. xXXlii 


attributed to Socrates by Plato, and endeavored to reduce it to con- 
formity with them. The necessary result was, that the unadorned 
and inartificial simplicity of Socrates as described by Xenophon was 
at once overwhelmed by the richness and splendor of the philoso- 
pher cescribed by Plato. As the former called down Philoscphy 
from heaven to earth, and adapted her to the necessities and plans 
of every-day life, so the latter raised her from earth to heaven, and 
formed her by the divine images of all that is honorable, beautiful, 
or just. 

And assuredly, if we should follow no other authority regarding 
Socrates save that of Xenophon, yet, if we weigh the matter with 
diligence, and unbiased by a preconceived opinion, we must needs 
confess that the deserts of Socrates as a philosopher are illustrious 
and immortal; for he first scrutinized the secret corners of the hu 
man heart, and keenly examined the nature of the mind, laid open 
the source of thought, and so reared the fabric of Philosophy upon 
a firmer and surer foundation. All the philosophers who taught 
before him were engaged upon the discovery of mysterious things, 
or matters wrapped in secresy by Nature herself. From these phys- 
ical investigations, which. conduce in no respect to a happy life. 
Socrates led Philosophy to the examination of the soul of man and 
his life, and thus became the first teacher of all moral doctrine. 
Although the brilliancy of such a’philosophy is eclipsed by the burr 
ing light of Plato’s splendor, yet if we consider that it was the elder 
it is most worthy of our admiration; add, too, that by discovering 
the fount of human thought, Socrates scattered the frivolity and 
vanity, and broke down the authority of the Sophists, who placed 
the science of all things, not in thought or intellect, but fondly per- 
suaded themselves that it existed in the senses, and endeavored to 
unsettle the minds of their fellow-citizens by an unmeaning jargon 
of empty words, and a wild confusion of ideas ; add, too, that by the 
integrity of his life and the purity of his character, Socrates led the 
way for his countrymen on the path of righteous life, and by his 
most glorious death established the sincerity of his doctrine: if we 
embrace all this in thought, we will cease to wonder how that Soc- 
rates, such as he is described by Xenophon, could have obtained 
from all men such celebrity and fame; and even in the divine ge- 
nius of Plato could excite such admiration, that he attributed all his 
discoveries to his glorious master, from whose lips he had caught 
the first-principles of all true investigation. 





1. Compare Cic., Academ., i. 4,15 Tuse., v., 4, 10. 


Χχιν PROLEGOMENA. 


But to proceed to ow! immediate subject. The moral doctrine ot 
the Xenophontean Socrates seeks in every action what may be its 
especial good. The moral doctrine of the Platonic Socrates, on the 
other hand, sets forward the highest good in the abstract τὸ ἀγαθόν͵ 
i. ¢., the Deity. All that the human mind can reach which is good 
or beautiful, that, he asserts, is the most perfect exemplar of all 
virtue, which we should look to and follow all our life through 
Who will assert that this doctrine is not most exalted and divine? 
but that it is Socratic I vehemently deny. Can any art or science 
be found which, at its very origin,.sprung forth finished and perfect 
in all its parts? Nay, it is natural to the matter itself, that he by 
whom the first foundation of Moral Philosophy was laid, should re- 
fer all science and all virtue to the standard of utility, i. ¢., to the 
test regarding the end of action; and should in every action seek 
what might be its particular good, i. ¢., what each thing may con- 
tribute to the obtaining of happiness of life, which happiness is life’s 
highest end. Dissen, and the followers of his opinion regarding the, 
Xenophontean Socrates, interpret that utility which Socrates shows 
should be followed in every action, as if it were perceived alone by 
certain advantages external to the action itself; but in this opinion 
they are wholly deceived; nay, that utility must be nothing else 
than the express end of action, or that which each looks to in 80" 
tion. Hence Socrates laid down that nothing can be good unless it 
be useful (ὠφέλεμον), i. e., unless it be that which has a close con- 
nection with happiness of life, while this happiness is not placed in 
pleasurep but in virtues.’ And, accordingly, Socrates is said to 
have usually execrated those who first in thought severed the vir- 
tuous from the useful, united and coherent as these are by nature.* 

Besides what we have above stated as to the nature of the Moral 
Philosophy of Socrates, many other considerations exist against 
our calling in question the genuineness of the doctrine laid down 
by Xenophon. 

And, first, Xenophon was a most attentive auditor of Socrates, 
and although less adapted by natural endowments for the more re- 
condite disquisitions of philosophy, yet he excelled in so many briil- 
tant characteristics of mind and talent, that among all the friends 
and companions of Socrates, none was more fitted rightly to catch 
the true spirit of his master’s teaching and faithfully hand it down 
tous. We do not insist upon his candor, purity of character, ster 
ling judgment, his acquirements in literature, the gracefulness and 





1. Plato, Aleib, i, p. 116, C. ieee 2% Cic, OF, iii, 3, 1. 


PROLEGOMENA. xx¥ 


*legance of his genius, his love of truth, and his whole .ite passed 
amid the bustling throng of men. Yet all these points wonderfully 
coincide with the disposition, character, and life of Socrates. If 
any other, Xenophon peculiarly should be called Socratic ; for he 
had imbibed in his heart the whole principles of his master, so that | 
not only do all his writings breathe the same Socratic spirit which 
we see stamped upon these commentaries, but his whole life is 
modelled and directed upon the principles of his precepts. Finally, 
from the very fact that Xenophon’s natural talent was not such as 
to influence him to amplify his master’s doctrine and enrich it with 
new discoveries, the strongest argument for his authenticity is de- 
rived. The fact is far otherwise in the case of Plato. The latter 
yielded not to Xenophon in love or admiration for his master, but 
from a certain divine exuberance of genius, an incredible acuteness 
of mind, an admirable faculty for conceiving imagery, born and form- 
ed, as it were, for the pursuit of the most recondite philosophy, he 
could not rest within the limits of his master’s teaching, or remain 
satisfied with his discoveries ; but the first principles of philosophy 
received from him he amplified by the celestial magnificence of his 
mind, and elevated from the humility of actual life to his divine 
ideality. Neither the acuteness nor subtlety of the Platonic philos- 
ophy, nor the sublimity and majesty of his style, harmonize with 
the genius of Socrates, who daily conversed in the workshops anc 
public streets, on virtue and vice, on good and evil. Of the whole 
system of Socrates (excepting a few of his axioms, such as that all 
virtue consists in knowledge), Plato appears to have adopted noth- 
ing else but his new and admirable mode of argument, by which he 
first acutely examined the principles of the human mind, and laid a 
secure foundation for thought. Nor are there any traces found in 
Plato from which we can certainly conclude that the true and gen- 
uine doctrine of Socrates. is contained in his Dialogues. Nay, if 
with diligent study we read his Dialogues, we clearly. see many 
doctrines in the progress of time.to be gradually improved and at 
length perfected by Plato; and hence it is evident that Plato did not 
nand down a philosophy already completed and imparted to him by 
another, but wrote a system of philosophy. wholly and peculiarly his 
own, proceeding in improvement as his age increased. A difficult 
and dangerous line of argument they appear to me to have adopted, 
who conclude, from the doctrine of a pupil, what the doctrine of 
the instructor should be, or be not, especially if the disposition, life, 





1. Compare Diog. Laert., Vit. Plat., xxiv., 35. t 
ot 


xxv’ PROLEGOMENA 


and design of both were most different. On the other hand, Xene 
phon, in his Commentaries, desired not to act the part of a philoso 
pher, but te support the character of a simple narrator, and in de- 
scribing the life and teaching of-his master, to defend-him against 
the accusations of his enemies. He must, accordingly, have made 
it his highest care religiously to preserve historical accuracy in al. 
his statements. If we will cast an imputation of doubt upon Xen- 
ophon, we must confess that all the sources ot’ ancient writers are 
impure, and the whole truth of antiquity is slippery ground. 

It can not, indeed, be asserted that Xenopnon has given the dia 
sogues of Socrates in his express words unaltered, since that does not 
appear to have been his own intention, and in many places he states 
his desire to mention “ what he had treasured up in memory,” while 
he often relates discussions related to him by ear and eye witness- 
es. But it can not be questioned that Xenophon, enjoying the clos- 
est intimacy with his master, most diligently observed his whole 
life, and made himself fully acquainted with his mode of disputa- 
tion, constantly reviving by memory and meditation his sentiments 
and arguments ; nor is it at all unlikely that he set down briefly the 
heads of the discussions he heard from Socrates. 

The very form and style of the Socratic sentiments in Xenophon 
are every where so moulded, that every portion presents the appear- 
ance of truth, and seems to be drawn from actual life. Moreover 
the same argument is frequently handled in different and separate 
discourses ; and if these were united together, the subject woula 
be conipleted with much more clearness and accuracy. Hence we 
may fairly conclude that Xenophon did not unite or compound his 
master’s discussions at his own fancy, but wrote them down as he 
had heard them delivered, if not in the precise words, at least pre- 
serving the sentiments and arguments. 

Finally, it is no slight proof of Xenophon’s authenticity that he 
composed this commentary to defend the life and doctrine of his 

_ preceptor against the accusations of his adversaries. To this de 
sign, what could be more abhorrent than to draw up a set of dis- 
courses from mere fiction, language which Socrates had never ut- 
tered, and to publish facts and sentiments at variance with his phi- 
losophy, known, as it was, to so many persons? Xenophon him- 
self, too, in express terms, tells us that he relates either what he 
heard with his own ears, or from the lips of others. 

Unless we are inclined to believe that Xenophon was 80 poorly 
endowed by nature as to be unable to comprehend a philosophy not 
speculative and remote from daily life, tut a popular system formed 

- 


PROLEGOMENA. XXVii 


and improved amid the throng of men; or so lost in reason as, by 
the corruption and alteration of his mester’s doctrin€, not to see 
that he would enfeeoie the whole power and force of his defence ; 
or so guilty as not to blush to recommend falsehood for truth, and 
thus overturn all faith and accuracy of statement ; or, finally, of so 
weak a mind as to prefer the petty reputation arising from a display 
of his own talent to the glorious fame of a faithful and veracious 
writer—unless we are inclined to lay down this, we must acknowl- 
edge that Xenophon has handed down the true and genuine doc- 
trine of Socrates. ᾿ 

And yet so far am I from supposing that the entire and complete 
Philosophy of Socrates is contained in the writings of Xenophon, 
that I certainly believe much to have been delivered by Socrates to 
his pupils and followers which was unknown to Xenophon, or un- 
connected with the especial object of this book. Many subjects, 
also, which are here cursorily and briefly touched upon by Socrates, 
I believe to have been treated of more fully and accurately in other 
discourses. Yet I also believe, that, whatever may have been the 
nature of those discussions which are not contained in this com- 
mentary, they all closely harmonized with the doctrine of Socrates 
as it has been here set forth by Xenophon. 


V. On tHe Damon or SocratEs. 


‘In all ancient writings concerning Socrates, mention is constant- 
ly made of a demon (δαιμόνιον), which was, as it were, his con- 
stant companion through life. Since not only in ancient times, but 
even in our own day,! numerous and varied opinions, often far- 
fetched and portentous, have been propounded, we are called upon 
to declare what conclusion we have come to regarding it, from a 
diligent comparison of all those passages in Plato and Xenophon in 
which mention is made of the demon, and also of a book specially 
written upon the subject by Plutarch. : 

And, first, we must remark, that the word δαιμόνιον, in general, 
signifies the same as ϑεῖον, i. e., “divine,” whatsoever proceeds 
from the gods. Thus, in Mem., i., 1, 9: “τοὺς δὲ μηδὲν τῶν τοιού- 
των οἰομένους εἶναι δαιμόνιον, ἀλλὰ πάντα τῆς ἀνθρωπίνης γνώμης," 
the word δαιμόν ον is opposed to all that springs from the operation 





1. Among modern writerson this subject, we may name Tennemann, in hia 
Gesch, d. Philos., vol. ii., p. 31, segg.; Schleiermacher, in his Translation of Plato. 
pt. i, vol. ii, p. 415; Ast, Platon’s Leben und Schriften, p. 483, seqq.; Thiersch, 
Wiener Jakrb., pt. iii. (1818), p: 84, segg.; Rotscher, Aristophanes und sein Zeital 
ter. 255, segg 


ΚΧΝΠῚΙ ΡΕΟΨΕΘΟΜΕΝΑ, 


of the (uman intellect Hence τὸ δαεμόνεον (with the article’ 
has the sathe meaning as τὸ ϑεῖον, “the deity,” “the divinity,” as 
in Mem., i., 4, 2: AéSa..., ἃ ποτε αὐτοῦ ἥκουσα περὶ τοῦ δαιμονίου 
Διαλεγόμενον. «10: οὔτοι. . . . ὑπερορῶ τὸ δαιμόνιον : and iv., 3, 14: 
ἀλλὰ μὴν καὶ ἀνθρώπου γε ψυχή, ἥ, εἴπερ τι καὶ ἄλλο τῶν ἀνθρωπίνων, 
τοῦ ϑείου μετέχει, ὅτι μὲν βασιλεύει ἐν ἡμῖν, φανερόν, ὁρᾶται δὲ 
οὐδ' αὐτή. “Ἃ χρὴ κατανοοῦντα μὴ καταφρονεῖν τῶν ἀοράτων, ἀλλ' ἐκ 
τῶν γιγνομένων" τὴν δύναμιν αὐτῶν καταμανθάνοντα τιμᾶν τὸ δαιεμό- 
vcov (where it has evidently the same meaning as τοῦ ϑείου above). 
Hence, also, the plural form τὰ δαιμόνια has usually the same mean- 
ing as οἱ Yeoi, as among the Germans, die Gottheiten for Galler: 
thus, in Mem., i., 1, 1: od¢ μὲν ἡ πόλις νομίζει Deode¢ οὐ νομίζων, 
ἕτερα δὲ καινὰ δαιμόνια εἰςφέρων : and similarly in numerous pas- 
sages. — 

And, first, let us consider the passages in Xenophon selating to 
this subject. See Mem., i., 1, 2-5. 

From thatpassage it clearly appears that the demon (τὸ δαιμόνιον) 
was a certain divine voice or intimation which Socrates mentally 
felt, and which either discouraged him from the performance of 
any act, or encouraged him in the performance of it. That this 
voice was divine, Socrates concluded, because it never deceived 
him, but always proved to be true. This certain truth regarding 
future things could proceed from nothing except a deity. Nor was 
the perception of this voice limited only to his own immediate con- 
cerns, but aided him in assisting others by his counsel. In fine, 
what auguries, oracles, and other external signs of the divine will 
were to the rest of men, his demon was to Socrates.- Nor is there 
a less important passage in Mem., iv., 3, 12, 13, where, by many ar- 
guments, having proved that the gods take diligent concern for the 
human, race, he gives, as the last proof of divine providence, the 
fact that the gods have granted divination to man, by which future 
events are discovered. To this Euthydemus replies, “To you, 
Socrates, the gods seem to be more benign than to other mortals. 
since, even though not interrogated by you, they signify beforehand 
what it is right you should do, and what not” (in which words Eu 
thydemus alludes to the δαιμόνιον of Socrates). To this Socrates 
replies: ὅτε dé ye ἀληθῆ λέγω, Kai σύ γνώσει, ἂν μὴ ἀναμένης, ἕως ἂν 
τὰς μορφὰς τῶν ϑεῶν ἰδῇς, ἀ7λ᾽ ἐξαρκῇ σοι τὰ ἔργα αὐτῶν ὁρῶντι οέδε- 
σθαι καὶ τιμᾶν τοὺς ϑεούς. "Evvéer δέ, ὅτι καὶ αὐτοὶ οἱ ϑεοὶ οὕτως 
ὑποδεικνύουσιν, &c. From this passage, it is clear that Socrates 





1. Comper 4ristot,, Rhet,, ii, 23, 8. 


PROLEGOMENA. XX14 


did nut consider that the δαιμόνιον was given specially to himself 
alone, as a peculiar gift, by the Deity, but was comm Jn to him with 
other men.?- Other men, indeed, did not acknowledge this δαιμό- 
γον, simply because they had not faith in it, so as to be satisfied 
with perceiving its effects by their understanding, but wished to be- 
hold.it bodily with their eyes. But, in order that this divine voice 
may be heard by us, we worship the gods with piety and sanctity. 
Akin to these passages are Mem., iv., 8, 1: Ei δέ τις, ὅτι φάσκοντος 
αὐτοῦ (tod Σωκράτους) τὸ δαιμόνιον ἑαυτῷ προσημαίνειν ἅ τε δέοι καὶ 
ἃ μὴ δέοι πράττειν, ὑπὸ τῶν δικαστῶν κατεγνώσθη ϑάνατος, οἴεται αὐὖ- 
τὸν ἐλέγχεσθαι περὲ τοῦ δαιμονίου ψευδόμενον, ἐννοησάτω πρῶτον μὲν 
ὅτι, &c.; Where Xenophon endeavors to prove that they were de- 
ceived who thought, because Socrates was condemned to death and 
could not escape capital sentence, that therefore he had spokex 
falsely as regarded his δαιμόνιον, seeing that he asserted it to sig 
nify beforehand to him what he should do and what he should not 
And Xenophon proves so by this argument, that the δαιμόνιον was 
right in allowing Socrates to be put to death, since by death, no 
evil, but, on the contrary, the highest good, was provided for him. 
Comp. ᾧ 5 and 6: ᾿Αλλὰ νὴ τὸν Alia, φάναι αὐτόν (SC. Σωκράτην), ὦ 
Ἑρμόγενες, ἤδη μου ἐπιχειροῦντος φροντίσαι τῆς πρὸς τοὺς δικαστὰς 
ἀπολογίας ἠναντιώθη τὸ δαιμόνιον. Καὶ αὐτὸς (Ἑρμογένης 
ἔφη) εἰπεῖν - ϑαυμαστὰ λέγεις : τὸν δὲ Σωκράτην, Θαυμάζεις, φάναι, εἰ 
τῷ ϑεῷ δοκεῖ βέλτιον εἶναι ἐμὲ τελευτᾶν τὸν βίον ἤδη, Where Socra- 
tes expressly says that the advice of the demon was that which 
was pleasing to the divinity.. Sentences to the same purport are 
found Apol., 4, δ, 12, 18, where Socrates calls his demon * the voice 
of God,” ϑεοῦ φωνήν. 

The passages from Plato are as follows, Apol., p. 31, C. D.: ὑμεῖς 
ἐμοῦ πολλάκις ἀκηκόατε πολλαχοῦ λέγοντος, ὅτι μοι ϑεῖόν τι καὶ dat 
μόνιον γίνεται... ..- ἐμοὶ δὲ τοῦτ᾽ ἔστιν ἐκ παιδὸς ἀρξάμενον, φωνὴ 
rig γιγνομένη, ἧ, ὅταν γένηται, ἀεὶ ἀποτρέπει μὲ τούτου, ὃ ἂν μέλλω 
πράττειν, προτρέπει δὲ οὕποτε. Here we see that Plato agrees with 
Xenophon in explaining the power and meaning of this damon, but 
disagrees in this, that while Xenophon, in many passages, asserts 
that Socrates was not only prevented by the demon from under- 
taking any act, but also was urged to undertake others, Plato ex 
pressly declares that the demon had only a dissuasive power, neve 
a persuasive. Nor less clearly is the latter's opinion stated in many 
places, ¢. g., Theag., p. 128, D.: ἔστι γάρ τι ϑείᾳ μοίρᾳ παρεπόμενεν 





1, Compare i.,.1, 19: Σωκράτης δὲ πάντα μὲν ἡγεῖτο, κι τ΄ λ, 


“XXX PRCLEGOMENA. 


ἐμοὶ tx παιδὸς ἀρξάμενον δαιμένιον bate δὲ τοῦτο φωνή, h, ὅταν yevrr 
rat, ἀεί μοι σημαίνει, ὧ dv μέλλω πράττειν, τούτου ἀποτροπήν, προτρέ- 
wee δὲ οὐδέποτε " καὶ Aw τίς μοι τῶν φίλων ἀνακοινῶται καὶ γένηται ἡ 
φωνή, ταὐτὸν τοῦτο ἀποτρέπει, καὶ οὐκ ἐᾷ πράττειν" καὶ τούτων ὑμῖν 
μάρτυρας παρέξομαι. This extraordinary discrepaney may be re- 
moved, if with Tennemann' we suppose that Xenophon did not ac- 
curately distinguish between the results to which the divine voice 
referred, and those which Socrates himself inferred from its silence. 
If this voice, whenever it was heard by Socrates, was a sign of dis- 
couragement, it follows, of necessity, that as often as the voice was 
silent, its silence was a sign of encouragement and exhortation. 
In the Apology, also, p. 40, A., B., C., it is clear that Socrates took 
the silence of the demon as a sign of assent. And in Phedr., 242, 
B., C.: ἡνίκ᾽ Bueddov ..... τὸν ποταμὸν διαδαίνειν, τὸ δαιμόνιόν τε 
καὶ τὸ εἰωθὸς σημεῖόν uot γίγνεσθαι ἐγένετο" ἀεὶ δὲ με ἐπίσχει ὃ ἂν 
μέλλω πράττειν, where the words καὶ τὸ εἰωθὸς σημεῖον are added as 
explanatory, ‘Tus Demon,” i. ¢., that well-known sign. Besides 
the above passages, we may also compare Euthyphr., p. 3, B. ; 
Theatet., p. 151, A.; Polit., vi., p. 496, C.; Alcib., i., p. 103, A., B., 
p. 124, Ὁ. Those passages in the Theages, a dialogue unjustly at- 
tributed to Plato, differ from those in Xenophon and Plato, because 
in them such power and efficacy is attributed to the Socratic demon 
as that they who experienced the intimacy of Socrates, although 
they had embraced none of his doctrine, by his mere presence and 
oropinquity advanced in virtue ; yet not all, but only those whom 
the Deity willed should (ἐὰν τῷ ϑεῷ φίλον ἡ). This idea of the So- 
oratic demon approaches nearest to that invented at a later period, 
and which attributed to Socrates a sort of tutelary spirit or genius 
In Plutarch (de Socratis Genio) many statements are made, partly 
strange, partly ridiculous, but yet some sentiments here and there 
‘interspersed are admirable. In chap. x., Theocritus says, “that 
the deamon was given by God to Socrates as his guide in life, te 
afford him light on obscure points, and knowledge in things ΠΟΙ 
eomprehended by human intellect, and to inspire his counsels by a 
certain divine spirit (ἐπιθειάζον ταῖς αὐτοῦ προαιρέσεσι). But wiat 
ts afterward related of the power of this demon is ridiculous ; e. g., 
“ Socrates wished once, with some of his friends, to enter the house 
of Andocides, but suddenly stopped in his way, being warned by his 
demon. Having meditated in silence for a time, he then proceed. 
ed to his destination, not by the straight course, but by another 





1. Gesch. der Phils pt. iy p. 3% 


PROLEGOMENA. XXX 


route. Many εἰ his friends follow him, but some, desirous of prov 
ing the demon of Socrates to be false,*go by the straight course ; 
as these latter proceeded, a herd of swine, covered with filth, meets 
them; and, since they had no way to avoid their path, the swine 
overthrow some, and cover others With filth.” Although this is a 
ridiculous and jocular anecdote, and the matter, if true, is rather to 
be attributed to chance than to the effect of the demon, it is in 
tended to prove that the demon warned Socrates not only in mat- 
ters of great, but even in those of little importance; which Plato 
also asserts in the passage cited above, Apol., p.40, chap. x1. Plu- 
tarch agrees with Xenophon in attributing to the demon both a 
persuasive and dissuasive force (δαιμόνιον εἶναι τὸ κωλῦον ἢ κελεῦον). 
And then, having opposed the-opinion of a certain Megarean, who 
thought the demon of Socrates to be “a sneeze,” he thus proceeds : 
Al δὲ Σωκράτους αὖ ὁρμαὶ τὸ βέθαιον ἔχουσαι καὶ σφοδρότητα φαίνον- 
ται πρὸς ἅπαν, ὡς ἂν ἐξ ὀρθῆς καὶ ἰσχυρᾶς ἀφειμέναι κρίσεως καὶ ἀρχῆς, 
tae whole life of Socrates and his death is not that ἀνδρὸς ἐκ κλῃδό- 
wv ἢ πταρμῶν μεταθαλλομένην, ὅτε τύχοι, γνώμην ἔχοντος, ἀλλ᾽ ὑπὸ 
μείζονος ἐπιστασίας καὶ ἀρχῆς ἀγομένου πρὸς τὸ καλόν. But, omit- 
‘ing other passages which do not tend to explain the matter, we 
proceed to one of considerable importance (chap. xx.) : 

(Σιμμίας) Σωκράτην μὲν ἔφη περὶ τούτων ἐρόμενός ποτε μὴ τυχεῖν 
ἀποκρίσεως, διὸ μηδ᾽ αὖθις ἐρέσθαι" πολλάκις δ᾽ αὐτῷ παραγενέσθαι 
τοὺς μὲν δι᾽ ὄψεως ἐντυχεῖν ϑείῳ τινὶ λέγοντας ἀλαζόνας ἡγουμένῳ, τοῖς 
δ᾽ ἀκοῦσαί τινος φωνῆς φάσκουσι προςέχοντι τὸν νοῦν Kal διαπυνθανο- 
μένῳ μετὰ σπουδῆς - ὅθεν ἡμῖν παρίστατο, σκοπουμένοις ἰδίᾳ πρὸς ἀλ- 
λήλους, ὑπονοεῖν, wy ποτε τὸ Σωκράτους δαιμόνιον οὐκ ὄψις, ἀλλὰ φω- 
Dig τινος αἴσθησις, ἢ λόγου νόησις εἴη, συνάπτοντος ἀτόπῳ τινὶ τρόπῳ 
πρὸς αὐτὸν ὥςπερ καὶ καθ᾽ ὕπνον οὐκ ἔστι φωνή, λόγων δέ τινων δόξας 
καὶ νοήσεις λαμθάνοντες, οἴονται φθεγγομένων ἀκούειν - ἀλλὰ τοῖς μὲν 
ὡς ἀληθῶς ὄναρ ἡ τοιαύτη σύνεσις γίνεται, δι’ ἡσυχίαν καὶ γαλήνην τοῦ 
σώματος, ὅταν καθεύδωσι " μόλις ἐπήκοον ἔχουσι τὴν ψυχὴν τῶν κρειτ- 
τόνων " καὶ πεπνιγμένοι γε ϑορύδῳ τῶν παθῶν καὶ περιαγωγῇ τῶν 
χρειῶν εἰςακοῦσαι καὶ παρασχεῖν τὴν διάνοιαν οὐ δύνανται τοῖς δηλου- 
μένοις. Σωκράτει δὲ ὁ νοῦς καθαρὸς ὧν καὶ ἀπαθὴς τῷ σώματι μικρὰ 
τῶν ἀναγκαίων χάριν καταμιγνὺς αὑτόν, εὐαφὴς ἦν kal ληπτὸς ὑπὸ τοῦ 
προςπεσόντος ὀξέως μεταδαλεῖν " τὸ δὲ προςπῖπτον οὐ φθόγγον, ἀλλὰ 
λόγον ἄν τις εἰκάσειε δαίμονος, ἄνευ φωνῆς ἐφαπτόμενον αὐτῷ τῷ δη- 
λουμένῳ τοῦ νοοῦντος. 

Nor must we pass over in silence Cicero’s opiaion regarding the 
same damon: “Ut igitur,” he proceeds, “ qui se tradet ita quieti, 
preparate anime quum bonis cogitationibus, tum rebus ad tranquil 


ΧΧΧΙΙ PROLEGOMENA. 


litatem accomraodatis, certa et vera cernit in somnis: sic castus 
sensus purusque vigilantis et ad astrorum et ad avium reliquorum- 
que signorum et ad extorum veritatem est paratior. Hoc nimirum 
est illud, quod de Socrate sepe dicitur, esse divinum quiddam, quod 
δαιμόνιον appellat, cui semper ipse paruerit, nunquam impellenti, 
spe revocanti.” 

It remains now, from a comparison of these passages, briefly to 
state our own opinion regarding this point. 

From all that has been cited above, it appears most clearly that 
the demon was not considered to have any external form or ap- 
pearance, nor to have been any thing externally perceptible by the 
senses, but to have been a more intense emotion of the mind, which 
Socrates called δαιμόνιον, from a persuasion that that emotion arose 
within him from the Deity. It is called, indeed, a divine voice, but 
we must understand by this a voice not heard by the bodily ears, 
but mentally perceived. This divine voice, which from his boyhood, 
as Plato states, was the lot of Socrates, and never left him during 
his whole life, was always heard by him as often as he was about 
to do any thing neither rightly nor honorably : its silence he consid. 
ered to be a sign of approbation; and so this demon is thought by 
Xenophon to have had both a persuasive and dissuasive power 
Not only in matters pertaining to Socrates alone, but also in those 
of others, in subjects of great or little importance, this voice was 
heard in warning; it never deceived, but always spoke the truth; 
and hence Socrates was convinced of its divinity. Nor did Socra- 
tes consider that divine voice to be any peculiar benefit given by 
God to himself alone, but to be shared also with other men: that 
its power could be mentally perceived by all men who worship the 
gods with piety and truth, and are pure and chaste. Hence it is 
clear that this demon was naught else than an emotion of the mind. 
by which Socrates was dissuaded from his design of performing 
any thing; an emotion common, indeed, to all other men, but not 
having the same efficacy in all, but in proportion to the purity and 
integrity of each, in proportion to his acuteness and vigor of intel- 
ect, to his upright thoughts and chastity of character, so the more 
vivid and efficacious. It should not be wondered at that this emo- 
tion of an interior power in the majority of men should be so tri- 
ding and powerless as not to be perceived at all, while in Socrates 
. it was most vigorous and impulsive ; for Socrates was imbued with 
the must delicate sense of honor, rare purity of character, heartfelt 
piety toward God, and a firm persuasion of his providential care. 
Endowed, moreover, with a wonderft:l acuteness of intellect, vigor 


PROLEGOMENA. EXXiL 


of mind, and clearness of judgment, he investigated the whole na 
ture of the human mind, and pail the closest attention to its emo 
tions. But this δαιμόνιον did not shed its light alike on all subjects 
out only on those which could not be embraced within the scope of 
human thought ; for, since reasor. was given by God to the humas 
race, Socrates considered it impious to strive after divine forewarn 
ings in ‘all things which man could discover by the exertion of tha 
intellect alone. 





NOTE BY THE AMERICAN EDITOR. 


A new theory was started in 1836 by a French physician, Le!ut 
in relation to the demon of Socrates, which is not noticed by Kih 
ner, but would seem, nevertheless, to contain the only rational ex- 
position of this much-contested question. Lelut ranks the belief 
which Socrates entertained respecting a divine and secret monitor 
under the head of mental hallucination, and maintains that the pli 
losopher, under the influence of an active mental organization and 
ardent imaginative powers, gradually worked himself into this be 
lief of an internal monitor, although perfectly sound in mind on ev 
ery other point.. In other words, it was simply and plainly mono. 
mania. Lelut’s official experience in the treatment of cases involv 
ing a greater or less degree of mental aberration, renders his re- 
marks on this head peculiarly valuable. To a German scholar, 
wrapped in the transcendental speculations of his country’s philos- 
ophy, and seeking and finding the mysterious every where, the the- 
ory of Lelut has little, if any thing, to recommend it; but to one 
accustomed to come into daily contact with his fellow-men, and 
observe the various eccentricities and weaknesses in which even 
the strongest minds are prone to indulge (and ofttimes, the stronger 
the intellect, the more startling the hallucination), the view of the 
French physician will appear an extremely plausible one. The 
title of his work is as follows: ‘Du Démon de Socrate, Specimen 
d'une application de la Science Psychologique a celle de l'histoire. Pat 
F. Lelut, Médecin surveillant de la Division des Aliénés de l Hospice de 
Bicétre, et Médzcin adjoint de la Prison.” Piris, 1836. 





ΧΕΝΟΡΒΟΝΤΙϑ8 


MEMORABILIA 


ΘΟ Baer is. 





XENOPHON’S MEMORABILIA 


or 


SOCRATES. 


BO Oe i. 








CHAPTER LI 
' SUMMARY. 


THE two charges brought against Socrates by his accusers, and for 
wrhich he suffered death, are first stated. These were, 1. His not regard- 
tng, as such, the gods recognized by the state, but introducing ἕτερα καινὰ 
δαιμόνια, and, 2. His corrupting of ine young. (§ 1.) 

Xenophon proceeds to defend his master’s memory against these 
charges, as follows: 

1. Socrates did not slight the gods of his country, but often sacrificed to 
them, both at home and on the public altars. (§ 2.) 

2. Neither did he make any secret of his use of divination. (§ 2.) 

3. As to his saying, indsed, that he was accustomed to receive certain 
intimations from an internal something, which he called τὸ δαιμόνιον, he 
did not, even as regarded this, differ essentially from the rest of his comn- 
trymen, for they themselves, when making use of auguries, and omens, 
and other things of this kind, did not suppose that these things knew what 
was good for them, but that the gods by their means gave intimations cf 
the future. (§ 3.) 

4. In one respeet however, he certainly did differ from the great body 
of bis countrymen: for whereas the greater part of those who practice 
divination say that they are influenced in their actions by the flight of 
birds, or some other accidental occurrence, Socrates, on the contrary, said, 
openly and witbout reserve, that he received his intimations, not exter- 
nally, from birds and other objects, but internally, from what he called 76 
δαιμόνιον ; avd he gave advice, also, to many of his friends and followers 
in accordance with the suggestions of this same δαιμόνιον. (§ 4.) Now 
he would never, surely, have done this in the case of his friends and fol- 
lowers, had he not been sincere in his convictions with regard to these 
internal suggestions; and if sincere respecting these, how could he dis- 
believe the existence of gods? (§ 5.) 

δ. Again, as regarded the necessary affairs of life, Socrates always ad- 
vised his friends to perform these in the bast manner they were able 


A 


2 XENOPHON'S [I. 1. §3 


with respect, however, to those matters the event whereof was doubtful 
he always sent them to consalt the gods whether these ought to be un- 
dertaken or not; whereas he thought it a kind of impiety to endeavor to 
ascertain from the gods what can be satisfactorily mastered by the pow- 
ers of the human intellect. (§ 6-9.) 

6. Still farther, though Socrates was alweys in public, and more or leas 
amid crowds of men, yet no one ever saw him doing, or heard him saying, 
any thing impious or profane. Neither did he occupy himself, like others, 
with curious but unprofitable researches into the operations of nature; on 
the contrary, he thought that the things relating to man formed man’s 
proper study, and that those inquiries alone deserved to be pursued by 
us, the results of which would tend directly to make us virtuous, and, con- 
sequently, happy. (§ 10-17.) 

7. He did not, however, merely teach the lessons of morality and virtue, 
but exemplified them, also, in his own life and conduct; and a remark- 
able instance of his unbending integrity, and his regard for the sacred 
character of-an oath, was given in the case of Thrasyllus and Erasinides, 
together with their cotleagues, when the people wished to condemn them 
contrary to the laws. And his reverence for an oath arose from a deep- 
seated conviction that every word, every action, nay, even our most se- 
cret thoughts, lie open to the view of Deity. How, then, could the Athe- 
nians ever suffer themselves to be persuaded that such a man entertained 
sentiments injurious to the gods? (§ 18-20.) 


1. ΠΟΛΛΑΈΙΣ ἐθαύμασα, τίσι ποτὲ λόγοις ᾿Αθηναίους 
ἔπεισαν οἱ γραψάμενοι Σωκράτην, ὡς ἄξιος εἴη ϑανάτου τῇ 
πόλει. Ἢ μὲν γὰρ γραφὴ κατ᾽ αὐτοῦ τοιάδε; τις ἦν" ἀδικεῖ 
Σωκράτης οὗς μὲν ἡ πόλις νομίζει ϑεοὺς. οὐ νομίζων, ἕτερα 
δὲ καινὰ δαιμόνια εἰςφέρων - ἀδικεῖ δὲ καὶ τοὺς νέους 
διαφθείρων. 

9, Πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὺς ἡ πόλις νομίζει 
ϑεούς, ποίῳ ποτ’ ἐχρήσαντο τεκμηρίῳ ; ϑύων τε γὰρ φανε- 
me ἣν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς 

πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν " διε- 
τεθρύλητο γάρ, ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ 
σημαίνειν " ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιά- 
σασθαι καινὰ δαιμόνια εἰςφέρειν. 3. Ὅ δὲ οὐδὲν καινότε- 


90” εἰςζέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς 


τε χρῶνται καὶ φῆμαις καὶ συμθόλοις καὶ ϑυσίαις" οὗτοί 
τε γὰρ ὑπολαμθάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαν- 
τῶντας εἰδέναι τὰ συμφέροντα τοῖς μαν-ευομένοις, ἀλλὰ 


f. 1. 9 4.] MEMORABILIA. 3 


τοὺς ϑεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως 
ἐνόμιζεν. 4. "AAA οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν dp- 
νίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαι τε καὶ προτρέ- 
πεσθαι: Σωκράτης δέ, ὥςπερ ἐγίγνωσκεν, οὕτως ἔλεγε" τὸ 
δαιμόνιον γὰρ ἔφη σημαίνειν. Καὶ πολλοῖς τῶν ξυνόντων 


προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμο- . 


viov προσημαίνοντος - καὶ τοῖς μὲν πειθομένοις αὐτῷ ἰσυν- 
ὄφερε, τως δὲ μὴ πειθομένοις μετέμελε. ὅ. Καίτοι τίς οὐκ 
ἂν ὁμολογήσειεν αὐτὸν βούλεσθαι μήτ᾽ ἠλίθεον μήτ᾽ ἀλα- 
ζόνα φαίνεσθαι τοῖς συνοῦσιν ; ᾿Εδόκει δ᾽ ἂν ἀμφότερα 
ταῦτα, εἰ προαγορεύων ὡς ὑπὸ ϑεοῦ φαινόμενα κἄτι kata wev- 
δόμενος ἐφαίνετο. Δῆλον οὖν, ὅτε οὐκ ἂν προξλεγεν. εἰ μὴ 
ἐπίστευεν ἀληθεύσειν. Ταῦτα δὲ τίς ἂν ἄλλῳ πιστεύσειεν 


ἢ ϑεῷ ; Πιστεύων δὲ ϑεοῖς πῶς οὐκ εἶναι ϑεοὺς ἐνόμιζεν 5 


5. ᾿Αλλὰ μὴν ἐποίει καὶ τάδε πρὸς τοὺς ἐπιτηδείους - τὰ 
μὲν γὰρ ἀναγκαῖα συνεθούλευε καὶ πράττειν, ὡς ἐνόμιζεν 
ἀριστ᾽ ἂν πραχθῆναι * σεερὰ δὲ τῶν ἀδήλων, ὅπως ἂν ἀπο: 
βήσοιτο, μαι ευσομένους. ἔπεμπεν, εἰ Hie hogy 7. Kai τοὺς 
ἔφη προς δεῖσθαι. τεκτονικὸν μὲν γάρ, ἢ χαλκευτικόν, ἢ 
γεωργικόν, ἢ ἀνθρώπων ἀρχεκόν, ἢ τῶν. τοιούτων ἔργων 
ἐξεταστικόν, ἢ λογιστικόν, ἢ οἰκονομικόν, ἢ στρατηγικὸν 
γενέσθαι, πάντα τὰ τοεεαῦτα μαθήματα, καὶ ἀνθρώπου γνώμῃ 
αἱρετέα ἐνόμιζεν εἶναι" 8. Τὰ δὲ μέγιστα τῶν ἐν τούτοις 
ἔφη τοὺς ϑεοὺς ἑαυτοῖς καταλείπεσθαι, ὧν οὐδὲν δῆλον 
εἶναι τοῖς ἀνθρώποις. Οὔτε γάρ τοι τῷ καλῶς ἀγρὸν φυ- 
τευσαμένῳ δῆλον, ὅςτις ARTUR RE: οὔτε τῷ καλῶς οἰκίαν 
οἰκοδομηπομένιῃ δῆλον, ὕςτες οἰκήσει: οὔτε τῷ. '΄στρατηγικῷ 
δῆλον, εἰ συμφέρει στρατηγεῖν" οὔτε τῷ πολιτικῷ δῆλον, 
εἰ συμφέρει τῆς πόλεως προστατεῖν" οὔτε τῷ Rena γή: 
μαντι, ἵν᾽ εὐφραίνηται, δῆλον, εἰ διὰ ταύτην. ἀνιάσεται, 
οὔτε τῷ δυνατόὗς ἐν τῇ πόλει κηδεστὰς λαθόντε δῆλον, εἰ 
διὰ τούτους στερήσεται τῆς πόλεως. 9. Τοὺς δὲ μηδὲν 
τῶν τοιούτων οἱομένους εἶναι δαιμόνιον, ἀλλὰ πάντα τῆς 
ἀνθρωπίνης γνώμης, δαιμονᾶν ἔφη" δαιμονᾶν δὲ καὶ τοὺς 


FO φ 


«» 


ν 


ek 


4 AENOPHON’S [I. 2. ᾧ 14. 


μαντευομένους, ἃ τοῖς ἀνθρώποις ἔδωκαν οἱ ϑεοὶ poe 


διακρίνειν " οἷον εἴ τις ἐπερῳτῴη, πότερον ἐπιστάμενον F >, 


ἡνιοχεῖν ἐπὶ ζεῦγος λαθεῖν κρεῖττον, ἢ μὴ ἐπιστάμενον " ἢ 
πότερον ἐπιστάμενον Kvbepvay ἐπὶ τὴν ναῦν κρεῖττον λα- 
δεῖν, ἢ μὴ ἐπιστάμενον " ἢ ἃ ἔξεστιν ἀριθμήσαντας, ἢ με- 
τρήσαντας, ἢ στήσαντας εἰδέναι" τοὺς τὰ τοιαῦτα παρὰ 
τῶν ϑεῶν πυνθανομένους ἀθέμιστα ποιεῖν ἡγεῖτο ὃ ἔφη δὲ 
“δεῖν ἃ μὲν μαθόντας ποιεῖν ἔδωκαν οἱ ϑεοὶ μανθάνειν" ἃ 

" δὲ μὴ δῆλα τοῖς ἀνθρώποις ἐστὶ πειρᾶσθαι διὰ μοντικῆς 
παρὰ τῶν ϑεῶν πυνθάνεσθαι " τοὺς ϑεοὺς γὰρ οἷς ἂν ὦ eaux 
ἵλεῳ σημαίνειν. 

10. ᾿Αλλὰ μὴν ἐκεῖνός ye ἀεὶ μὲν ἣν ἐν τῷ φανερῳ" 
πρωΐ τε γὰρ εἰς τοὺς περιπάτους καὶ τὰ γυμνάσια ει, Kat 
πληθούσης ἀγορᾶς ἐκεῖ φανερὸς ἣν, καὶ τὸ λοιπὸν ἀεὶ τῆς ᾿. 
ἡμέρας ἣν ὅπου πλείστοις μέλλοι συνέσεσθαι - καὶ ἔλεγε ) 
μὲν ὡς τὸ πολύ, τοῖς δὲ βουλομένοις ἐξὴν ἀκούειν.: 1}. 
Οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεϑές, οὐδὲ ἀνόσιον, 

9. οὔτε πράττοντος εἴδεν, οὔτε λέγοντος ἤκούσεν. Οὐδὲ γὰρ 
περὶ τῆς τῶν πάντων φύσεως ἧπερ τῶν ἄλλων οἱ πλεῖστοε 
διελέγετο, σκοπῶν, ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν 
κόσμος ἔφυ, καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐ- 
ρανίων, ἀλλὰ Kai τοὺς φροντίζοντας τὰ τοιαῦτα μωραΐνον- 
τὰς ἀπεδείκνυεν. 12. Καὶ πρῶτον μὲν αὐτῶν ἐσκόπει, 
πότερά ποτε νομίσαντες ἱκανῶς ἤδη τἀνθρώπινα εἰδέναι, 
ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἢ τὰ μὲν 
bi ἧς ες ἀνθρώπεια παρέντες, τὰ δαιμόνια δὲ σκοποῦντες, ἡγοῦνται 
τὰ προζήκοντα πράττειν. 18. ᾿Εθαύμαζε δ᾽, εἰ μὴ Φανερὸν 

᾿ αὐτοῖς ἐστιν, ὅτι ταῦτα od δυνατόν ἐστιν ἀνθρώποις ev 

som “ρεῖν “ἐπεὶ καὶ τοὺς μέγιστον φρονοῦντας ἐπὲ τῷ περὶ τού- 
ae th ᾿ τῶν λέγειν; ob ταὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ τοῖς μαινο 
τ μέγρις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. M14; Τῶν τε yap 

᾿ μαενομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ 

τὰ μὴ φοδερὰ φοθεῖσθαι - καὶ τοῖς μὲν οὐδ᾽ ἐν ὄχλῳ δοκεῖν 
αἰσχρὸν εἶναι λέγειν ἢ τοιεῖν ὁτιοῦν, τοῖς δὲ οὐδ᾽ ἐξιτητέον 

εἰς ἀνθρώπους εἶναι δοκεῖν" καὶ τοὺς μὲν οὔθ᾽ ἱερόν, οὔτι 


᾿ ΄ 


ye 
> 
eae $19.) MEMORABILID, ss 5 
βωμόν, οὔτ᾽ ἄλλο τῶν ϑείων οὐδὲν τιμᾶν, τοὺς δὲ Kai Hi- 
θους καὶ ξύλα τὰ τυχόντα καὶ ϑηρία σέθεσθαι -[ τῶν τε περὶ 
τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν Ev 
μόνον τὸ ὃν εἶναι, τοῖς δ᾽ ἄπειρα τὸ πλῆθος " καὶ τοῖς μὲν» 
ἀεὶ κινεῖσθαι πάντα, τοῖς δ᾽ οὐδὲν ἄν ποτε κινηθῆναι" καὶ 
τοῖς μὲν πάντα γίγνεσθαξ. τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτ' 
ἂν γενέσθαι ποτὲ οὐδὲν οὔτ᾽ ἀπολεῖσθαι. 15. ᾿Εσκόπει δὲ 
περὶ αὐτῶν καὶ τάδε" ap’; ὥςπερ οἱ τάγθρήδα, μανθάνον- 
τες ἡγεύνται ἄρον TL Gv μάθωσιν βρυτοῖς τε καὶ τῶν 
ἄλλων ὅτῳ ἂν βούλωνται ποζήσειν, ὕτω καὶ οἱ τὰ ϑεῖα 
ζητοῦντες νόμέζουψεν, ἐπειδὰν γνῶσιν αἷς & bens pati ἕκαστα 
μάνα, ποιήσειν, ὅταν » βούλωνται; καὶ ἀνέμους, καὶ ὕδα- 
τα, καὶ ὥρας, καὶ ὅτου δ᾽ ἂν ἄλλου δέωνται τῶν τοιούτων, 


ἢ τοιοῦτο μὲν οὐδὲν οὐδ᾽ ἐλπίζουσιν, ἀρκεῖ δ᾽ αὑτοῖς γνῶναι 


μόνον, ἡ τῶν τοιούτων ἕκαστα γίγνεται. “16. Περὶ μὲν 
οὖν τῶν ταῦτα πραγματευομένων τοιαῦτα ἔλεγεν " αὐτὸς 
δὲ περὶ τῶν ἀνθρωπείων ἂν ἀεὶ διελέγετο, σκοπῶν, τέ εὖσε: 
θές, τί ἀσεθές" τί καλόν, τί αἰσχρόν" τί δίκαιον, τί ἄδικον" 
τί σωφροσύνη, τί μανία." τί ἀνδρεία, τί δειλία" τί πόλις, 
τί πολιτικός - τί ἀρχὴ ἀνθρώπων, τέ ἀρχικὸς ἀνθρώπων, 
καὶ περὶ τῶν ἄλλων, ἃ τοὺς μὲν εἰδότας ἡγεῖτο καλοὺς 
κἀγαθοὺς εἷναι, τοὺς δ᾽ es di past ae ἂν Ol 
εαίως κεκλῆσθαι. 

17. Ὅσα μὲν οὖν μὴ φανερὸς ἦν ὅπῶς ἐγίγναε 
ϑαυμαστὸν ὑπὲρ τούτων περὲ αὐτοῦ Tapa τοὺς 
δικαστάς "ὅσα δὲ πάντες ἤδεσαν, οὐ ϑαυμαστόν, εἰ μὴ 
τούτων ἐνεθυμήθησαν ἃ 18. Βουλεύσας γάρ καὶ τὸν 
βουλευτικὸν ὅρκον ὀμόσας, ἐν ᾧ ἣν κατὰ τοὺς Move Bov- 
λεύσειν, ἐπιστάτης ἐν τῷ δήμῳ γενόμε θυμήσαντος 
τοῦ δήμου παρὰ τοὺς νόμους ἐννέα στρ μιᾷ ψήφῳ, 
τοὺς ἀμφὶ Θράσυλλον καὶ ᾿Ερασινίδην, ἀποκτεῖναι πάντας, 
οὐκ ἠθέλησεν ἐπιψηφίσαι, ὀργιζομένου μὲν αὐτῷ τοῦ δήμου, 
πολλῶν δὲ καὶ δυνατῶν, "τῶν" ἀλλὰ περὶ πλείονος 

ῥβίσασθαι τῷ δήμῳ παρὰ τὸ δίκαιον, 
καὶ φνλάξασθαι τοὺς ἀπειλοῦντας." 19. Καὶ γὰρ ἐπιμε: 
















265 


if 


7 
q f 
*y ᾿ξ 
f 
+ ec 


ws 


r - 
6 , XENOPHON’S [1.1 § 20. 
λεῖσϑαι ϑεοὺς ἐνόμιζεν ἀνθρώπων, οὐχ ὃν τρόπον οἱ πολλοι 
νομίζουσιν - οὗτοι μὲν γὰρ οἴονται τοὺς ϑεοὺς τὰ μὲν εἰ- 
δέναι, τὰ δ᾽ οὐκ εἰδέναι - Σωκράτης δὲ πάντα μὲν ἡγεῖτο 
ϑεοὺς εἰδέναι, τά τε λεγόμενα καὶ πραττόμενα, καὶ τὰ σιγῇ 
βουλευόμενα, πανταχοῦ δὲ παρεῖναι, καὶ σημαίνειν τοῖς 
ἀνθρώποις περὶ τῶν ἀνθρωπείων πάντων. 

30. Θαυμάζω οὗν, ὅπως ποτὲ ἐπείσθησαν ᾿Αθηναῖοι Σω- 
κράτην περὶ τοὺς ϑεοὺς μὴ σωφρονεῖν, τὸν ἀσεδὲς μὲν οὐδέν 
ποτε περὶ τοὺς ϑεούς, οὔτ᾽ εἰπόντα, οὔτε πράξαντα, τοιαῦτα 

. δὲ καὶ λέγοντα καὶ πράττοντα περὶ ϑεῶν, οἷά τις dy καὶ 
λέγων καὶ πράττων εἴη τε καὶ νομίζοιτο εὐσεθέστατος. 





CHAPTER It. 
SUMMARY. 


XENOPHON comes now to the second charge brought against Socrates 
by his accusers, namely, his corrupting of the young, and he disposes of 
it as follows: 

t. Socrates, instead of being a corrupter of the young, recalled many of 
them from habits of impiety aud wrong-doing, and from intemperate and 
dissolate courses of life, by inspiring them with the love of virtue, and by 
encouraging them to entertain the hope that by a steadfast perseverance 
they might make themselves virtuous and esteemed. And what he thua 
taught produced a much stronger impression on the minds of the young, 
because imself was the purest specimen of the very virtues which he 
wish cultivate and exercise. (§ 1-8.) 

2. he, as his accusers also alleged, make those who asso- 
ciated im contemners of the laws, and violent and audacious in 
their deportment. On the contrary, the lessons of prudence and of wisdom 
which he continually imparted, impressed them with the conviction that, 
in operating om the minds of their fellow-men, advice, not violence, and 










persuasion, not force, were to be employed. (§ 9-11.) 

3. Nor could ἢ duct of Alcibiades and Critias, and the harm which 
they both dic ie ate, be regarded as the results of the teaching οἱ 
Socrates ; fo Ὁ did not seek his converse with the view of mod- 








ability in the art of pablic 
ment of public affairs, And 
ercourse with Socrates they 
sities, and only gave these full 
c their master. (§ 1222) For 


speaking, υψασορραρφ οπόφ ραν ους 
‘what is more, during all the period: 
kept down their evil and vicious pr 
scope after they had left the discip 


2. καὶ 4. MEMORABILIA. 7 


virtue, unless made the subject of constant exercise, is at first enfeebled 
and then eventually destroyed. (§ 19-23.) Now Alcibiades and Critias 
were corrupted by their intercourse with other men (§ 24-28) rather than 
by that with Socrates, whc exerted every means in his power to recall 
them from the influence of evil propensities; whereas those young men 
who associated with Socrates, not with any ambitious views of futare dis- 
tinction in the state, but in order to lead purer and better lives, fully ac- 
complished that object, and never incurred even the suspicion of wrong- 
doing or of crime. (§ 28-48.) 

4. As to what his accusers still farther alleged, that Socrates taught hia 
followers to contemn parents, and kindred, and friends, all this rests on 
arguments equally false and absurd. (§ 49-55.) 

5. Of the same false and absurd character, moreover, is the other charge 
brought forward against him, that he used to quote passages from the 
ancient poets, and, by a perversion of their meaning, make them a ground 
for inculeating sentiments hostile to freedom (§ 56-60); whereas, in 
trath, Socrates not only loved his own countrymen, but even extended his 
kindly feelings unto all mankind, so that his chief aim seems to have been 
to promote, as far as lay in his power, the common welfare of his fellow- 
men. (§ 61.) 

6. Such being the state of the case, Socrates undoubtedly ought rather 
to have received the highest honors at the hands of his countrymen, than 
to have been deemed worthy by them of the punjshment of death 
(§ 62-64.) 

1. Θαυμαστὸν δὲ φαίνεταί μοι Kai τὸ ἐτὸὶ χάρο να τινας, 
ὡς Σωκράτης τοὺς νέους διέφθειρεν, ὅς, πρὸς τοῖς εἰρημέ- 
νοις, πρῶτον μὲν ἀφροδισίων, καὶ γασὶρός, πάντων ἀνθρώ- 
πὼν ἐγκρατέστατος ἦν " εἶτα πρὸς χειμῶνα καὶ ϑέρος, καὶ 
πάντας πόνους καρτερικώτατος, ἔτε δὲ πρὸς τὸ μετρίων 
δεῖσθαι πεπαιδευμένος οὕτως, ὥςτε, πάνυ μικρὰ κεκτημένος, 

᾿πάνυ ῥᾳδίως ἔχειν ns 2. Πῶς οὖν, αὐτὸς ὧν τοι- 


ὕτος, ἄλλους ἂν ἢ πεθεῖς, ἢ παρανόμους, ἢ λίχνους, ἢ 
ἀφροδισίων ὁ ἀκρατεῖς ἢ πρὸς τὸ πονεῖν μαλακοὺς ἐποίησεν: ? 
᾿Αλλ᾽ ἔπαυσε μὲν τούτων πολλούξις ἀρετῆς ποιήσας ἐπιθυ-. 
μεῖν, καὶ ἐλπίδας παρασχών, av ἑαυτῶν ἐπιμελῶνται, κα- 
λοὺς καὶ ἀγαθοὺς ἔσεσθαι. 3. ἹΚαίτοι γε “οὐδεπώποτε 
ὑπέσχετο διδάσκαλος εἷναι τούτου - ἀλλὰ τῷ φανερὸς εἶναι 
τοιοῦτος ὦν, ἐλπίζειν. ἐποίει. τοὺς συνδιατρίθοντας ἑαυτῷ, 
μιμουμένους ἐκεῖνον τοιούςδε γενήσεσθαι. 4. ᾿Αλλὰ μὴν 
καὶ τοῦ σώματος αὐτός τε οὐκ ἠμέλει, τούς τ᾽ ἀμελοῦνταλ 


ἴ 


8 XENOPHON’S [l. 2. ὁ 10 


οὐκ ἐπήνει. Td μὲν οὖν ὑπερεσθίοντα ὑπερπονεῖν ἀπεδο- 
κίμαζε, τὸ δέ, ὅσα γ᾽ ἡδέως ἡ ψυχὴ δέχεται, ταῦτα ἱκανῶς 
ἐκπονεῖν ἐδοκίμαζε" ταύτην γὰρ τὴν ἕξιν ὑγιεινήν τε ika- 
νῶς «εἶναι καὶ τὴν τῆς ψυχῆς ἐπιμέλειαν οὐκ ἐμποδίζειν 
ἔφη. δ. ᾿Αλλ᾽ οὐ μὴν ϑρυπτικός γε, οὐδὲ ἀλαζονικὸς ἦν, 
οὔτ᾽ ἀμπεχόνῃ, οὔθ᾽ ὑποδέσει, οὔτε τῇ ἄλλῃ διαίτῃ" οὐ 
μὴν οὐδ᾽ ἐρασιχρημάτους γε τοὺς συνόντας ἐποίει " τῶν μὲν 
γὰρ ἄλλων ἐπιθυμιῶν ἔπαυε, τοὺς δὲ ἑαυτοῦ ἐπιθυμοῦντας 
οὐκ ἐπράττετο χρήματα. 6. Τοίφου δ᾽ ἀπεχόμενος ἐνόμι- 
ζεν ἐλευθερίας ἐπιμελεῖσθαι - τοὺς δὲ λαμθάνοντας τῆς 
ὁμιλίας μισθὸν ἀνδραποδιστὰς ἑαυτῶν ἀπεκάλει, διὰ τὸ 
τ ἀναγκαῖον αὐτοῖς εἶναι διαλέγεσθαι, παρ᾽ ὧν 4 λάθοιεν 
| tov μισθόν. 7. ᾿Εθαᾳύμαζε δ᾽, εἴ τις ἀρετὴν ἐπάγγελλόμε- 
τος ἀργύριον πράττοιτο, καὶ μὴ νομίζοι τὸ μέγιστον κέρδος 
ἕξειν, φίλον ἀγαθὸν κτησάμενος, ἀλλὰ φοθοῖτο, μὴ 6 γενό- 
μενος καλὸς κἀγαθός, τῷ τὰ μέγιστα εὐεργετήσαντι μὴ τὴν 
μεγίστην χάριν ἕξοι. 8. Σωκράτης δὲ ἐπηγγείλατο μὲν 
οὐδενὶ πώποτε τοιοῦτον οὐδέν " ἐπίστευε δὲ τῶν ξυνόντων 
ἑαυτῷ τοὺς ἀποδεξαμένους, ἅπερ αὐτὸς ἐδοκίμαζεν, εἰς τὸν 
πάντα βίον ἑαυτῷ τε καὶ ἀλλήλοις φίλους ἀγαθοὺς ἔσεσθαι. 
Πῶς ἂν οὖν ὁ τοιοῦτος ἀνὴρ διαφθείροι τοὺς νέους ; εἰ μὴ 
ἄρα ἡ τῆς ἀρετῆς ἐπιμέλεια διαφθορά ἐστιν. 
τς 9. ᾿Αλλά, νὴ Δία, ὁ κατήγορος ἔφη, ὑπερορᾶν ἐποίει τῶν 
καθεστώτων νόμων τοὺς συνόντας, λέγων, ὡς μωρὸν εἴη, 
τοὺς μὲν τῆς πόλεως ἄρχοντας ἀπὸ κυάμου καθίστασθαι, 
κυθερνήτῃ δὲ μηδένα ϑέλειν κεχρῆσθαι κυαμευτῷ, μηδὲ 
τέκτονι, μηδ᾽ αὐλητῇ, μηδ᾽ ἐπ’ ἄλλα τοιαῦτα, ἃ πολλῷ 
ἐλάττονας βλάθας ἁμαρτανόμενα ποιεῖ τῶν περὶ τὴν πόλιν 
ἁμαρτανομένων τοὺς δὲ τοιούτους λόγους ἐπαίρειν ἔφη 
τοὺς νέους καταφρονεῖν τῆς καθεστώσης πολιτείας, καὶ 


τ ποιεῖν βιαίους. 10. ᾿Εγὼ δ᾽ οἶμαι τοὺς φρόνησιν ἀσκοῦν- 


τας, καὶ νομίζοντας ἱκανοὺς ἔσεσθαι pincer ὦ 
σκειν τοὺς πολίτας, ἥκιστα γίγνεσθαι βιαίους, ς ὅτι 
τῇ μὲν βίᾳ πρόςεισιν ἔχθραι καὶ κίνὀυνοιλδιὰ δὲ τοῦ πείθειν 
ἀκινδύνως τε καὶ μετὰ φιλίας “αὐτὸ νίγνεται οἱ μὲν γὰρ 


{ 


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r= 
| 

% 


. 


CAG. Ἐγὼ “μὲν γὰρ ἡγοῦμαι, ϑεοῦ διδόντος αὐτοῖν ἢ ζῆν 5“ “ - 


[. δ 16] MEMORABILIA. qo 


βιασθέντες, ὡς ἀφαιρεθέντες, μισοῦσιν, οἱ δὲ πεισθέντες, 
ὡς κεχαρισμένοι, φιλοῦσιν. οὔκουν τῶν φρόνησιν ἀσκούν- 
τῶν τὸ βιάζεσθαι, ἀλλὰ τῶν ἰσχὺν ἄνευ γνώμης ἐχόντων 
Τὰ τοιαῦτα πράττειν ἐστίν. 11. ᾿Αλλὰ μὴν καὶ συμμάχων 
ὁ μὲν βιάζεσθαι τολμῶν δέοιτ᾽ ἂν οὐκ ὀλίγων(ὁ δὲ πείθειν 
δυνάμενος οὐδενός Ὃ καὶ γὰρ μόνος ἡγοῖτ᾽ ἂν δύνασθαι 
πείθειν. Kai φονεύειν δὲ τοῖς τοιούτοις ἥκιστα συμθαίνει" 
τίς γὰρ ἀποκτεῖναΐξ τινα βούλοιτ᾽ ἂν μᾶλλον, ἢ ζῶντι πει- 
θομένῳ χρῆσθαι; ee 

12. "AAW ἔφη ye ὁ κατήγορος, Σωκράτει ὁμιλητὰ yevo- 
μένω; Κριτίας τε καὶ ᾿Αλκιθιάδης πλεῖστα κακὰ τὴν πόλιν 
ἐποίησάτην. Κριτίας μὲν γὰρ τῶν ἐν τῇ ὀλιγαρχίᾳ πάν- 
των πλεονεκτίστατός τε καὶ βιαιότατος ἐγένετο, ᾿Αλκιθιά- 
ong δὲ αὖ τῶν ἐν τῇ δημοκρατίᾳ πάντων ἀκρατέστατος, 
καὶ ὑθριστότατος, καὶ βιαιότατος. 13. ᾿Εγὼ 0’, εἰ μέν τι 
κακὸν ἐκείνω τὴν πόλιν ἐποιησάτην, οὐκ ἀπολογήσομαι LY GE 
τὴν δὲ πρὸς Σωκράτην συνουσίαν αὐτοῖν, ὡς ἐγένετο, διη- 
γήσομαι. 14. i ali μὲν γὰρ δὴ τὼ ἄνδρε beste φύ- 
σει φιλοτιμοτάτω πάντων ᾿Αθηναίων, βουλομένω τε πάντα 
dv’ ἑαυτῶν πράττεσθαι, καὶ πάντων ὀνομαστοτάτω γενέσθαι. 


“Ἤιδεσαν δὲ Σωκράτην ἀπ᾽ ἐλαχίστων μὲν χρημάτων αὐταρ- 


κέστατα ζῶντα, τῶν ἡδονῶν δὲ πασῶν ἐγκρατέστατον ὄντα 2, ΤᾺ 
τοῖς δὲ διάλεγομένοις αὐτῷ πᾶσι χρώμενον ἐν τοῖς λόγοις,. > 

ὅπως βούλοιτο. 15. Ταῦτα δὲ ὁρῶντε, καὶ ὄντε οἵω προ- “᾿ ,» 
είρησθον, πότερόν τίς αὐτὼ φῇ τοῦ βίου τοῦ Σωκράτους | ᾿ i j 
ἐπιθυμήσαντε καὶ τῆς σωφροθύνης, (ἣν ἐκεῖνος elyev) ὀρέ- ῷ 
ξασθαι΄ τῆς ὁμιλίας αὐτοῦ, ἢ νομίσαντεν εἰ ὁμιλησαέτην .᾿͵ ὁ 
ἐκείνῳ, γενέσθαι ἂν ἱκανωτάτω λέγειν Te kak πράττειν :ῷ ΣΦ 


ἐξ» τῷ ες 


᾿ 
ἑ 


ὅλον τὸν βίον, ὥςπερ ζῶντα Σωκράτην ἑώρων, ἢ τεθνάναξ, ξ avs ἊΣ 
ἑλέσθαι ἂν αὐτὼ μᾶλλόν᾽ τεθνάναι..) Δήλω δ᾽ ἐγενέσθην “ “ἡ 

£ ὧν ἐπραξάτην ὡς γὰρ ῥέε σε κρείττονε τῶν σύγγ- 
γνομένων ἡγησάσθην εἶναι, εὐθὺς ἀποπηδήσαντε Σωκρά- . +) 
τους, ἐπραττέτην τὰ πολιτικά, ὥνπερ ἕνεκα Σωκράτους 5 Jee 


: Az 


- 
9 


ιυ XENOPHON 8 [d. 2. § 22. 


4 =) AT, Ἴσως οὖν εἴποι τις ἂν πρὸς ταῦτα, br, χρῆν τὸν 
Σ ν ; Σωκράτην μὴ πρότερον τὰ πολιτικὰ διδάσκειν Tour ευνόν- 
ἂν τας, ἢ σωφρονεῖν. “Ἐγὼ δὲ πρὸς τοῦτο μὲν οὐκ ἀντιλέγω" 
_ πάντας δὲ τοὺς διδάσκοντας ὁρῶ αὑτοὺς δεικνύντας τε τοῖς 
αὐ ~~ μανθάνουσιν, ἧπερ αὐτοὶ ποιοῦσιν, ἃ διδάσκουσι, καὶ τῷ 
PLU λόγῳ mpocbibaovrac. [18. Oida δὲ καὶ Σωκράτην δεικ- 
νύντα τοῖς ξυνοῦσιν ὃν καλὸν κἀγαθὸν ὄντα, καὶ δια- 
λεγόμενον κάλλιστα περὶ ἀρετῆς, καὶ τῶν ἄλλων ἀνθρωπί- 
νων, Οἶδα δὲ κἀκείνω σωφρονοῦντε, ἔςτε Σωκράτει συνή- 
στην, οὐ μὴ ζημιόϊντο ἢ παίοιντο ὑπὸ Σωκρά- 
τούς, ἀλλ᾽ ἔγνω τότε κράτιστον εἶναι τοῦτο πράττειν. 
ζ-.- 19. Ἴσως οὖν εἴποιεν ἂν πολλοὶ τῶν φασκόντων φιλο- 
σοφεὶν, ὅτι οὐκ ἄν ποτε ὁ δίκαιος ἄδικος γένοιτο, οὐδὲ ὁ 
σώφρων ὑδριστής, οὐδὲ ἄλλο abdéss oe niente ἐστιν, ὁ 
μαθὼν ἀνεπιστήμων ἄν ποτε γένοιτο. ᾿Εγὼ δὲ περὶ τού- 
τῶν οὐχ οὕτω γιγνώσκω - ὁρῶ γάρ, ὥςπερ τὰ τοῦ σώματος 
ἔργα τοὺς μὴ τὰ σώματα ἀσκοῦντας οὐ δυναμένους ποιεῖν, 
οὕτω καὶ τὰ τῆς ψυχῆς ἔργα τοὺς μὴ τὴν ψυχὴν ἀσκοῦντας 
οὗ δυναμένους" οὔτε "γὰρ, ἃ δεῖ, πράττειν, οὔτε, ὧν δεῖ, 
ἀπέχεσθαι εβιββεβημόε. - Διὸ καὶ τοὺς νἱεῖς οἱ πατέρες, 
ο΄ κἂν Gat σώφρονες, ὅμως ἀπὸ τῶν πονηρῶν ἀνθρώπων εἴρ- 
ἊΣ πο γουσιν, ὡς τὴν μὲν τῶν χρηστῶν ὁμιλίαν ἄσκησιν οὖσαν 
A τῆς ἀρετῆς, τὴν δὲ τῶν πονηρῶν κατάλυσιν. Μαρτυρεῖ δὲ 
καὶ τῶν ποιητῶν ὅ τε λέγων, - 
my ap ᾿Εσθλῶν μὲν γὰρ ἀπ᾽ ἐσθλὰ διδάξεαι- ἣν δὲ κακοῖσι 
em oS Συμμίσγῃς, ἀπολεῖς καὶ τὸν ἐόντα νόον. 
a NF καὶ ὁ λέγων! 1 a [5 
Αὐτὰρ ἀνὴρ ἀγαθὸς τοτὲ μὲν κακός, ἄλλοτε & ἐσθλός. 
21. Κἀγὼ δὲ μαρτυρῶ τούτοις ῥ ὁρῶ γάρ, ὥςπερ τῶν ἐν 
μέτρῳ πεποιημένων ἐπῶν τοὺς ὥντας ἐπιλανθανο- 
ss Μένους, οὕτω καὶ τῶν διδασκαλικῶν λόγων τοῖς ἀμελοῦσι 
ον ΤΠ Λήθην ἐγγιγνομένην.ἱ Ὅταν δὲ τῶν νονθετικῶν λόγων 
: Be ἐπιλάθηταί τις, ἐπ᾿ oral καὶ ὧν ἡ ψυχὴ πάσχουσα" 
δ, σωφροσύνης ἐπεθύμει ᾿ τούτων δ᾽ ἐπιλαθό οὐδὲν ϑαυ 
ὡς μαστὸν καὶ τῆς σωφροσύνης ἐπιλαθέσθαι. 22. ‘Ope δὲ καὶ 


L@..§.27.] —. MEMORABILIA. 1 


τοὺς εἰς φιλοποσίαν προαχθέντας καὶ τοὺς εἰς ἔρωτας ἐγ: 
κυλισθέντας ἧττον δυναμένους τῶν τε δεόντων ἐπιμελεῖ- 
σθαι, καὶ τῶν μὴ δεόντων ἀπέχεσθαι" πολλοὶ γὰρ καὶ χρη-, Ζ , 
μάτων δυνάμενοι φείδεσθαι, πρὶν ἐρᾶν, ἐρασθέντες οὐκετι΄ p 
δύνανται" καὶ τὰ χρήματα καταναλώσαντες, Ov πρόσθεν 
ἀπείχοντο κερδῶν, αἰσχρὰ νομίζοντες εἷναι, τούτων οὐκ 
ἀπέχονταιξ. 23. Πῶς οὖν οὐκ ἐνδέχεται σωφρονήσαντα 
πρόσθεν, αὖθις μὴ σωφρονεῖν, καὶ δίκαια δυνηθέντα πράτ- 
τειν αὖθις ἀδυνατεῖν ; Πάντα μὲν οὖν ἔμοιγε δοκεῖ τὰ καλὰ 
καὶ τὰ ἀγαθὰ ἀσκητὰ εἷναι, οὐχ ἥκιστα δὲ σωφροσύνη" ἐν. 
τῷ γὰρ αὐτῷ σώματι συμπεφυτευμέναι τῇ ψυχῇ αἱ ἡδοναὶ 
{πείθουσιν αὐτὴν μὴ σωφρονεῖν, ἀλλὰ τὴν ταχίστην ἑαυταῖς 
τε καὶ τῷ σώματι χαρίζεσθαι. 

94, Καὶ Κριτίας δὴ καὶ ᾿Αλκιβιάδης, ἕως μὲν Σωκράτει 
συνήστην, ἐδυνάσθην yo ame: συμμάχῳ τῶν μὴ 
καλῶν ἐπιθυμιῶν κρατεῖν ἐκείνου δ᾽ ἀπαλλαγέντε, Κρι- 
τίας μὲν φυγὼν εἰς Θετταλίαν, ἐκεῖ συνῆν ἀνθρώποις ἀνο. 
wia μᾶλλον ἢ δικαιοσύνῃ χρωμένοις " ᾿Αλκιβιάδης δ᾽ αὖ διὰ 
μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν ϑηρώμενος, 
διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ 
πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμε- 
νος, ὑπὸ δὲ τοῦ δήμου τιμώμενος, καὶ ῥᾳδίως πρωτεύων, 
ὥςπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύ- 
οντες ἀμελοῦσι τῆς ἀσκήσεως οὕτωνκἀκεῖνος ἡμέλησεν αὖ- 
τοῦ. 25. Τοιούτων δὲ συμθάντων αὐτοῖν, καὶ ὠγκωμένω 
μὲν ἐπὶ γένει, ἐπηρμένω δ᾽ ἐπὶ πλούτῳ, πεφυσημένω δ᾽ ἐπὶ 
δυνάμει, διατεθρυμμένω δὲ ὑπὸ πολλῶν ἀνθρώπων, ἐπὶ δὲ 
πᾶσι τούτοις διεφθαρμένω, καὶ πολὺν χρόνον ἀπὸ Σωκρά- 
τους γεγονότε, τί ϑαυμαστόν, εἰ ὑπερηφάνω ἐγενέσθην ; 

Ὺ 26. Elra, εἰ μέν τι ἐπλημμελησάτην, τούτου Σωκράτην 6 ~~ 7 
κατήγορος. αἰτιᾶται; ὅτι bE νέω ὄντε αὐτώ, ἡνίκα καὶ; . 
ἀγνωμονεστάτω καὶ ἀκρατεστάτω εἰκὸς εἶναι, Σωκράτης 
παρέσχε σώφρονε, οὐδενὸς ἐπαίνου δοκεῖ τῷ κατηγόρῳ 
ἄξιος εἶναι; 27. Οὐ μὴν τά γε ἄλλα οὕτω κρίνεται - τις 
μὲν γὰρ αὐλητής, τίς δὲ κιθαριστής, τίς δὲ ἄλλος διδάσκα. 


. 14 οἱ δοκοίη εἶναι, εἴ τις γενόμενος βοῶν ἀγέλης νομεύς, Kai 


ὌΝ 


2 XENOPHON’S [l. 2. ὁ 82, 
λος ἱκανοὺς ποιῆσας τοὺς padnrag, ἐὰν πρὺς ἄλλους ἐλθόν. 


Ly τές ἰχείρους φανῶσιν, αἰτίαν ἔχει Bera τίς δὲ πατήρ, 


, ἐὰν ὁ παῖς αὐτοῦ συνδιατρίθων Tw, ἡ, ὕστερον δὲ 

΄ ἄλλῳ τῳ συγγενόμενος, πονηρὸς γένηται, τὸν πρόσθεν 

: αἰτιᾶται; ἀλλ᾽ οὐχ ὅσῳ ἂν παρὰ τῷ ὑστέρῳ ν φαί- 
maa τοσούτῳ μᾶλλον ἐπαινεῖ τὸν πρότερον; GAA’ οἵ γε 

épeg αὐτοὶ συνόντες τοῖς υἱέσι, τῶν παίδων πλημμε- 
λούντων, οὐκ αἰτίαν ἔχουσιν, ἐὰν αὐτοὶ σωφρονῶσιν. 28 

“ς Οὕτω δὲ καὶ Σωκράτην δίκαιον ἣν κρίνειν " εἰ μὲν αὐτὸς 
ΠῚ. “τὰ τι a ag ἂν ἐδόκει πονηρὸς εἷναι" εἰ 5’ 


πῶς ἂν δικαίως τῆς οὐκ ἐνούσης 
cain. ἔχοι; —— 
/ f ae 29. 


᾽Αλλ᾽ εἰ καὶ μηδὲν αὐτὸς πονηρὸν ποιῶν ἐκείνους 
A. “φαῦλα πράττοντας ὁρῶν ἐπήνει, δικαίως ἂν ἐπετιμᾶτο. 
Κριτίαν μὲν τοίνυν αἰσθανόμενος ἐρῶντα Εὐθυδήμου, ἀπέ- 
ΕΠ, Tere, φάσκων ἀνελεύθερόν τε εἶναι καὶ οὐ πρέπον ἀνδρὶ 
καλῷ κἀγαθῷ. 30. Τοῦ δὲ Κριτίου τοῖς τοιούτοις οὐχ 
ὑπακούοντος, οὐδὲ ἀποτρεπομένου, λέγεται τὸν Σωκράτην, 
ἄλλων τε πολλῶν παρόντων καὶ τοῦ Εὐθυδήμου, εἰπεῖν, 
ὅτι ὑϊκὸν αὐτῷ δοκοίη πάσχειν ὁ Κριτία, 31. Ἐξ ὧν δὴ 
; καὶ ἐμίσει τὸν Σωκράτην ὁ Κριτίας, ὥςτε καΐ, ὅτε τῶν τρι: 
Οὐ ἄκοντα ὧν νομοθέτης μετὰ Χαρικλέους ἐγένετο, ἀπεμνημό- 
ψευσεν αὐτῷ, καὶ ἐν τοῖς νόμοις ἔγραψε, λόγων τέχνήν μὴ 
᾿ «διδάσκειν, ἐπηρεάζων ἐκείνῳ, καὶ οὐκ ἔχων ὅπη ἐπιλάθοιτο, 
ἀλλὰ τὸ κοινῇ τοῖς φιλοσόφοις ὑπὸ τῶν πολλῶν (ἐπιτιμώ- 
μενον ἐπιφέρων αὐτῷ, καὶ διαθάλλων πρὸς τοὺς πολλούς" 
οὐδὲ γὰρ ag al be οὔτε αὐτὸς τοῦτο πώποτε Σω val 
ἤκουσα, οὔτ᾽ ἄλλου déoKovtog/ ἀκηκοέναι ἠσθόμην," 
᾿Εδήλωσε δέ ἐπεὶ γὰρ οἱ τριάκοντα πολλοὺς μὰν. δῶν 
πολιτῶν καὶ οὐ τοὺς χειρίστους ἀπέκτεινον, πολλοὺς δὲ 
προετρέποντο ἀδικεῖν, εἶπέ που ὁ Σωκράτης, ὅτι ϑαυμαστόν 


τῷ, [Tag βόυς ἐλάττους τε καὶ χείρους ποιῶν, μὴ ὁμολογοίη κα- 
wdc βουκόλος εἶναι - ἔτι δὲ ϑαυμαστότερον, εἴ τις προστά- 
τῆς γενόμενος πόλεως, καὶ ποιῶν -οὺς πολίτας ἐλάττους 


. 


I. 2. § 37. | MEMORABILIA. Jd 


καὶ χείρους, μὴ αἰσχύνεται, μηδ᾽ οἴεται πρὸς κεῖνο \ T1p9- 
στάτης τῆς πόλεως. 838. ᾿Απαγγελθέντος δὲ αὐτὸϊς τούτου) 


καλέσαντες ὅ τε Κριτίας καὶ ὁ Χαρικλῆς τὸν caaniakitd ps 7. 


τόν τε νόμον ἐδεικνύτην αὐτῷ, καὶ τοῖς νέοις ἀπειπέτην; 


μὴ διαλέγεσθαι. Ὃ δὲ Σωκράτης ἐπήρετο αὐτώ, εἰ ἐξείη, : 


πυνθάνεσθαι, εἴ τι ἀγνοοῖτο τῶν προαγορευομένων. Τὼ 
δ᾽ ἐφάτην. 84. ᾿Εγὼ τοίνυν, ἔφη, παρεσκεύασμαι μὲν 


πείθεσθαι τοῖς νόμοις " ὅπως δὲ μὴ dt’? ἄγνοιαν λάθω TL / 
παρανομήσας, τοῦτο βούλομαι σαφῶς μαθεῖν παρ᾽ ὑμῶν" va 


Ππότεβὸν τὴν τῶν ἌΜΜΟΝ τέχνην σὺν τοῖς ὀρθῶς λεγομένοις 


εἷναι νομίζοντες, ἢ σὺν τοῖς μὴ ὀρθῶς, ἀπέχεσθαι κελεύετε, 


αὐτῆς; Εἰ μὲν γὰρ σὺν τοῖς ὀρθῶς, δῆλον ὅτι ἀφεκτέον 
εἴη τοῦ ὀρθῶς λέγειν " εἰ δὲ σὺν τοῖς μὴ ὀρθῶς, δῆλον ὅτι 
πειρατέον ὀρθῶς λέγειν. 35. Καὶ ὁ Χαρικλῆς ὀργισθεὶς 
αὐτῷ, ᾿Επειδή, ἔφη, ὦ Σώκρατες, ἀγνοεῖς, τάδε σοι εὐμα- 
θέστερα ὄντα προαγορεύομεν, τοῖς νέοις ὅλως μὴ διαλέ- 
γεσθαι. Kai ὁ Σωκράτης, Ἵνα τοίνυν, ἔφη, μὴ ἀμφίθολον 
ἡ, ὡς ἄλλο τι ποιῶ ἢ τὰ προηγορευμένα, ὁρίσατέ μοι, μέχρ. 
πόσων ἐτῶν δεῖ νομίζειν νέους εἶναι τοὺς ἀνθρώπους. Καὶ 
ὁ Χαρικλῆς, Ὅσου περ, εἶπε, χρόνου βουλεύειν οὐκ ἔξε- 
στιν, ὡς οὔπω φρονίμοι οὖσι" μηδὲ σὺ διαλέγου νεωτέροις 


νεώτερος τριάκοντα ἐτῶν, ἔρωμαι ὁπόσου πωλεῖ; Ναὶ τά 


γε τοιαῦτα, ἔφη ὁ mares ‘/GAAG τοι σύ γε, ὦ Σώκρατες, ἊΣ 


εἴωθας, εἰδὼς πῶς ἔχει, τὰ πλεῖστα ἐρωτᾶν - ταῦτα οὖν μὴ ~ 


} 


4 “2 


τριάκοντα ἐτῶν." Y¥s6: Mydé) dv τι ὠνῶμαι, ἔφη, ἢν πωλῇ“ . 


ἐξ. 


» ὦ «ὦ 


sa 


[. 


ἐρώτα. Μήδ᾽ ἀποκρίνωμαι οὖν, ἔφη, ἂν τίς με ἐρωτᾷ νέος, +, > 


ἐὰν εἰδῶ, οἷον, ποῦ οἰκεῖ Χαρικλῆς; ἢ ποῦ ἐστι Κριτίας; 
Ναὶ τά γε τοιαῦτα, ἔφη ὁ -Καρικλῆς. 37. Ὃ δὲ Κριτίας" 
᾿Αλλὰ τῶνδέ τοί σε ἀπέχεσθαι, ἔφη, δεήσει, ὦ Σώκρατες, 
τῶν σκυτέων, καὶ τῶν τεκτόνων, καὶ τῶν χαλκέων" καὶ 
yap οἷμαι αὐτοὺς ἤδη κατατετρῖφθαι διαθρυλουμένους ὑπὸ 
σοῦ. Οὐκοῦν, ἔφη ὁ Σωκράτης, καὶ τῶν ἑπομένων τούτοις, 
τοῦ τε δικαίου, καὶ τοῦ ὁσίου, καὶ τῶν ἄλλων τῶν τοιού 
των; Ναὶ μὰ Δί᾽, ἔφη ὁ Χαρικλῆς, καὶ τῶν βουκόλων γε 
εἰ δὲ phijernerve) ὅπως μὴ καὶ σὺ ἐλάττους τὰς βοῦς 
fee πων 


σ΄" 


ων 


/, “fs 


14 XENOPHON κὶ [I. 2. § 44, 


ποιησῃς.. 358. Ἔνθα καὶ δῆλον ἐγένετο, ὅτε ἀπαγγελθέντος 
αὐτοῖς τεῦ περὶ τῶν βοῶν λόγον, ὠργίζοντο τῷ Σωκράτει. 
Οἷα μὲν οὖν ἡ συνουσία ἤγεγόν Κριτίᾳ πρὸς, Σωκράτην, 
καὶ ὡς εἶχον πρὸς ἀλλήλους, au 39. bainy δ᾽ ἂν 
ἔγωγε μηδενὶ μηδεμίαν εἶναι παίδευσιν παρὰ τοῦ μὴ ἀοέ- 
σκοντοςὶ Κριτίας δὲ καὶ ᾿Αλκιδιάδης οὐκ ἀρέσκοντος αὐ- 
τοῖς Σωκράτους ὡμιλησάτην, ὃν χρόνον ὡμιλείτην αὐτῷ 
ἀλλ᾽ εὐθὺς ἐξ ἀρχηςτὡρμηκάτε"προεστάναι τῆς πόλεως" ἔτι 
γὰρ Σωκράτει συνόντες οὐκ ἄλλοις τισὶ μᾶλλοᾧ ἐπ᾿ ι 
διαλέγεσθαι, ἢ τοῖς μάλιστα [πράττουδν τὰ TOALT 40. 
Λέγεται γὰρ ᾿Αλκιθιάδην, πρὶν εἴκοσιν ἐτῶν εἷναι, Περι- 
κλεῖ, ἐπιτρόπῳ μὲν ὄντι ἑαυτοῦ, προστάτῃ δὲ τῆς πόλεως, 
τοιάδε διαλεχθῆναι περὶ νόμων. 41. Ἐῤπέ μοι, φάναι, ὦ 
Περίκλεις, ἔχοις ἄν με διδάξαι, τί ἐστι νόμος ; Πάντως 
δήπου, φάναι τὸν Περικλέα. Δίδαξον δὴ πρὸς τῶν ϑεῶν, 
φάναι τὸν ᾿Αλκιθιάδην we ἔγωγ᾽ ἀκούων τινῶν ἐπαινου- 
μένων, ὅτι νόμιμοι ἄνδρες εἰσίν, οἶμαι μὴ ἂν δικαίως τού- 
του τυχεῖν τοῦ ἐπαίνου. τὸν μὴ εἰδότα, τί ἐστι νόμος. 42, 
᾿Αλλ" οὐδέν τι χαλεποῦ πράγματος ἐπιθυμεὶς, ὦ ᾿Αλκιθιά- 
δη, φάναι τὸν Περικλέα, βουλόμενος γνῶναι, τί ἐστι νόμος " 
πάντες γὰρ οὗτοι νόμοι εἰσίν, od¢ τὸ πλῆθος συνελθὸν καὶ 
δοκιμάσαν ἔγραψε, φράζον, ἅ τε δεῖ ποιεῖν, καὶ ἃ μή. Πό- 
τερον δὲ τἀγαθὰ νομίσαν δεῖν ποιεῖν, ἢ τὰ κακά ; Τἀγαθά, 
νὴ Δία, φάναι, ὦ μειράκιον, τὰ δὲ κακὰ οὔ. 43, ᾽Εὰν δὲ 
μὴ τὸ πλῆθος, ἀλλ᾽, ὥςπερ ὅπου ὀλιγαρχία ἐστίν, ὀλίγοι 
συνελθόντες γράψωσιν, ὅ τι Χρὴ ποιεῖν, ταῦτα τί ἐστι; 
Πάντα, φάναι, ὅσα ἂν τὸ κρατοῦν τῆς πόλεως βουλευσά- 


μενον, ἃ χρὴ ποιεῖν, γράψῃ, νόμος καλεῖται. Καὶ ἂν τύ- 


pavvog οὖν κρατῶν τῆς πόλεως γράψῃ τοῖς πολίταις, “ἃ 
χρὴ ποιεῖν, καὶ ταῦτα νόμος ἐστί; Καὶ ὅσα τύραννος ἄρ- 
χων, φάναι, γράφει, καὶ ταῦτα νόμος καλεῖται. 44. Bia 


᾿ δέ, φάναι, καὶ ἀνομία τί ἐστιν, ὦ Περίκλεις ; ‘Ap’ οὐχ ὅταν 


ὁ κρείττων τὸν ἥττω μὴ πείσας, ἀλλὰ βιασάμενος, ἀναγκά- 


) 


oy ποιεῖν, ὅ τι ἂν αὐτῷ δοκῇ; Ἔμοιγε δοκεῖ, φάναι τὸν — 


Περικλέα. Καὶ ὅσα ἄρα τύραννος μὴ πείσας τοὺς πολέτας 


» 


"07 


[. 2. § 50.} MEMORABILIA. 10 


ἀναγκάζει ποιεῖν γράφων, ἀνομία ἐστί ; Δοκεῖ μοι, φάναι 
τὸν Περικλέα " ἀνατίθεμαι γὰρ τό, ὅσα τίραννος μὴ πείσας 
γράφει, νόμον εἶναι. Ὑ15. Ὅσα δὲ οἱ ὀλίγοι τοὺς πολλοὺς 
μὴ πείσαντες, ἀλλὰ κρατοῦντες γράφουσι, πότερον βίαν 
φῶμεν, ἢ μὴ φῶμεν εἷναι; Πάντα μοι δοκεῖ, φάναι τὸν 
Πεῤικλέα, ὅσω τις μὴ πείσας ἀναγκάζει τινὰ ποιεῖν, εἴτε 
γράφων, εἴτε μή, βία μᾶλλον ἢ γόμος εἷναι. Kai ὅσα ἄρα 
τὸ πᾶν πλῆθος κρατοῦν τῶν τὰ χρήματα ἐχόντων γράφει Be 
μὴ πεῖσαν, Bia μᾶλλον ἢ νόμος dv εἴη; 46. Μάλα Tot, 
φάναι τὸν Περικλέα, ὦ ᾿Αλκιθιάδη " καὶ ἡμεῖς, τηλικοῦτοι 
ὄντες, δεινοὶ τὰ τοιαῦτα ἧμεν " τοιαῦτα γὰρ καὶ ἐμελετῶ- 
μεν καὶ ἐσοφιζόμεθα, οἷά περ καὶ σὺ νῦν ἐμοὲ δοκεῖς μελε- 
τᾶν. Τὸν δὲ ᾿Αλειδιάδην φάναι" Hide σοι, ὦ Περίκλεις, 
τότε συν juny, ὅτε δεινότατος σαυτοῦ ταῦτα ἦσθα. 


ΟὙ 47. Ἐπεὶ τοΐνυν τάχιστα τῶν πρλδυμεν ὑπέλαθον 


t 


κρείττονες εἶναι, Σωκράτει μὲν οὐκέτι προςζήεσαν " οὔτε 


γὰρ αὐτοῖς ἄλλως ἤρεσκεν, εἴ τε προςέλθοιεν, ὑπὲρ ὧν “᾿ 


ἡμάρτανον ἐλ λεγχόμενοι ἤχθοντο" τὰ δὲ τῆς πόλεως ἔπρατ- ~ 
τον, ὧνπερ ἕνεκεν καὶ Σωκράτει προςῆλθον. 48. ᾿Αλλὰ 
Κρίτων τε Σωκράτους ἦν ὁμιλητὴς, καὶ Χαιρεφῶν, καὶ Χαι- 
ρεκράτης, καὶ “Ἑρμοκράτης, καὶ Σιμμίας, καὶ Κέθης, καὶ 
Φαιδώνδης, καὶ ἄλλοι, οἱ ἐκείνῳ συνῆσαν, οὐχ iva dnunyo- 
ρικοὶ ἢ δικανικοὶ γένοιντο, ἀλλ᾽ ἵνα, καλοί τε κἀγαθοὶ 
γενόμενοι, καὶ οἴκῳ Kal οἰκέταις, καὶ οἰκείοις καὶ φίλοις, 
καὶ πόλει καὶ πολίταις δύναιντο καλῶς χρῆσθαι: καὶ τού- 
των οὐδείς, οὔτε meaner οὔτε πρεσθύτερος ὦν, οὔτ᾽ ἐποί- 
ee κακὸν οὐδέν, οὔτ᾽ αἰτίαν ἔσχεν. 

. ᾿Αλλὰ Σωκράτης“ γ᾽, ἔφη ὃ κατήγορος, τοὺς παξέρος 
BaP τόν τ ἐδίδασκε, πείθων μὲν τοὺς συνόντας αὐτῷ 
σοφωτέρους ποιεῖν τῶν πατέρων, φάσκων δὲ κατὰ νόμον 
ἐξεῖναι παρανοίας ἑλόντι καὶ τὸν πατέρα δῆσαι, τεκμηρίῳ 
τούτῳ χρώμενος, ὡς τὸν ἀμαθέστερον ὑπὸ τοῦ σοφωτέρου 
νόμιμον εἴη δεδέσθαι. δ0. Σωκράτης δὲ τὸν μὲν ἀμαθίας 
ἕνεκα δεσμεύοντα δικαίως ἂν καὶ αὐτὸν ᾧετο δεδέσθαι ὑπὸ, 
μῶν ἐπισταμένων, ἃ μὴ αὐτὸς ἐπίσταται" καὶ τῶν τὀιούτων ᾿ 


κω ͵ 


ἊΨ 


A 





16 XENOPUON’S [I. 2. § 55. 


ἕνεκα πολλάκις ἔσκοπει, τί διαφέρει μανίας ἀμαθία" καὶ 
τοὺς μὲν μαινομένους ᾧετο συμφερόντως ἂν δεδέσθαι καὶ 
αὐτοῖς καὶ τοῖς φίλοις, τοὺς δὲ μὴ ἐπισταμένους τὰ δέοντα, 
δικαίως ἂν μανθάνειν παρὰ τῶν ἐπισταμένων, 51. ᾿Αλλὰ 
Σωκράτης ye, ἔφη ὁ κατήγορος, οὐ μόνον τοὺς πατέρας, 
ἀλλὰ καὶ τοὺς ἄλλους συγγενεῖς ἐποίει ἐν ἀτιμίᾳ εἶναι 
παρὰ τοῖς ἑαυτῷ συνοῦσι, λέγων, ὡς οὔτε τοὺς καμνόντας, 
οὔτε τοὺς δικαζομένους οἱ συγγενεῖς ὠφελοῦσιν, ἀλλὰ τοὺς 
μὲν οἱ ἰατροί, τοὺς δὲ οἱ συνδικεῖν ἐπιστάμενοι. δ8. "Ἔφη 
δὲ καὶ περὶ τῶν φίλων αὐτὸν λέγειν, ὡς οὐδὲν ὄφελος 
εὔνους εἷναι, εἰ μὴ καὶ ὠφελεῖν δυνήσονται" μόνους δὲ 


Jb! Vetontiv αὐτὸν ἀξίους εἶναι τιμῆς τοὺς εἰδότας τὰ δέοντα, 


“58 


καὶ ἑρμηνεῦσαι δυναμένους " ἀναπείθοντα οὖν τοὺς νέους 
αὐτόν, ὡς αὐτὸς εἴη σοφώτατός τε, καὶ ἄλλους ἱκανώτατος 
ποιῆσαι σοφούς, οὕτω διατιθέναε τοὺς ἑαυτῷ συνόντας, 
ὥςτε μηδαμοῦ παρ’ αὑτοῖῷ τοὺς ἄλλους εἶναι πρὸς ἑαντόν. 
53. ᾿Εγὼ δ᾽ αὐτὸν οἶδα μὲν καὶ περὶ παξέρων τε καὶ τῶν 
ἄλλων συγγενῶν, καὶ περὶ φίλων ταῦτα λέγοντα" καὶ 
πρὸς τούτοις γε δή, ὅτι, τῆς ψυχῆς ἐξελθούσης, ἐν ἡ μόνῃ 
γίγνεται φρόνησις, τὸ σῶμα τοῦ οἰκειοτάτου ἀνθρώπου τὴν 
seen seni peiores) svevitoworrn δὰ. Ἔλεγε δέ, ὅτι 
καὶ ζῶν ἕκαστος ἑαυτὸν, ὃ πάντων μάλιστα φιλεῖ, τοῦ σώ- 


ματος ὅ τι ἂν ἀχρεῖον geal ἀνωφελές, αὐτός τε ἀφαιρεῖ, 


καὶ ἄλλῳ παρέχει" αὐτ' eyap αὑτῶν ὄνυχάς τε, καὶ τρί- 
χας, καὶ τύλους ἀφαιροῦσι, καὶ τοῖς ἰατροῖς παρέχουσι μετὰ 
“πόνων τε καὶ ἀλγηδόνων καὶ ἀποτέμνειν καὶ ἀποκάειν, καὶ 


τοὐτού χάριν piovrat δεῖν αὐτοῖς καὶ μισθὸν τίνειν" καὶ τὸ 


'σίαλον ἐκ τοῦ στόματος ἀποπτύουσιν, ὡς δύνανται ποῤῥω--- 


τάτω, διότι ὠφελεῖ μὲν οὐδέν αὐτοὺς ἐνόν, βλάπτει δὲ 
πολὺ μᾶλλον. 55. Ταῦτ᾽ οὖν ἔλεγεν, οὐ τὸν μὲν πατέρα 
ζῶντα κατορύττειν διδάσκων, ἑαυτὸν δὲ κατατέμνειν, ἀλλ, 
ἐπιδεικνύων, ὅτι τὸ ἄφρον ἄτιμόν ἐστι, παρεκάλει ἐπιμε- 
λεῖσθαι τοῦ ὡς φρονιμώτατον εἶναι καὶ ὠφελιμώτατον, 


ὅπως, ἐάν τε ὑπὸ πατρός, ἐάν τε ὑπὸ ἀδελφοῦ, ἐάν τε ὑπ’ 
ἄλλου τινὸς ae τιμᾶσθαι, μή, τῷ οἰκεῖος εἶναι πι- 


I. 2. § 59.) MEMORABILIA. 11 
Bgl 
7 στεύων, ἀμελῇ, ἀλλὰ si ales: ὑφ᾽ ὧν ἂν GobAnrat τιμᾶ- 


σθαι, er ὠφέλιμος εἶναι. 

56. Ἔφη δ᾽ αὐτὸν ὁ κατήϊορος “καὶ τῶν ἐνδοξοτάτων 
ποιητῶν ἐκλεγόμενον τὰ πονηρότατα, καὶ τούτοις μαρτυ- 
ρίοις χρώμενον, διδάσκειν τοὺς συνόντας κακούργους τε 
εἶναι, καὶ τυραννικούς" “Ἡσιόδου μὲν τό, 


Ἔργον 0’ οὐδὲν ὄνειδος, ἀεργίη δέ 7’ ὄνειδος, 


τοῦτο δὴ λέγειν αὐτόν, ὡς ὁ ποιητὴς κελεύει μηδενὸς ἔρ- 
you, μήτε ἀδίκου 'μήτε αἰσχροῦ,ἀπέχεσθαι, ἀλλὰ καὶ ταῦτα 
ποιεῖν ἐπὶ τῷ peat 57. Σωκράτης δ᾽ ἐπειδὴ ὁμολρχή- Zs 
σαιτο, TO μὲν ἐῤγάτην εἶναι ὠφέλιμόν τε ἀνθρώπῳ καὶ 
ἀγαθὸν εἷναι, τὸ δὲ ἀργὸν βλαθερόν τε καὶ κακόν, καὶ τὰ 
μὲν ἐργάζεσθαι ἀγαθόν, τὸ δὲ ἀργεῖν κακόν, τοὺς μὲν ἀγα- 
θόν τι ποιοῦντας ἐργάζεσθαΐ τε, ἔφη, καὶ ἐργάτας ἀγαθοὺς 
εἷναι - τοὺς δὲ κυθεύοντας, ἤἦ TL ἄλλο πονηρὸν καὶ ἐπιζή- 
pov ποιοῦντας, ἀργοὺς ἀπεκάλει. Ἔϊκ δὲ τούτων ὀρθῶς 
ἂν ἔχοι τό, ; 


δ 


\ 
Ox 


Ἔργον δ᾽ οὐδὲν ett depyin δέ τ᾽ ὄνειδος. r 
py cpr oe op 
58. Τὸ dé Ὁμήρου ἔφη ὁ ὁ κατήγορος πολλάκις αὐτὸν λέγειν . 
ὅτι ᾽Οδυσσεύς, 


Ὅντινα μὲν βασιλῆα καὶ ἔξοχον ἄνδρα κιχείῃ, ᾿ Ἶ _¥ @ 2 ᾿ 
Τὸν δ᾽ ἀγανοϊς(ἐπέεσσιν)εἐρητύσασκε je. 2a : ; as 
Δαιμόνι᾽, οὔ σε ἔοικε κακὸν ὡς δειδίσσεσθαι, Bk AY z= 
"AAW αὐτός τε κάθησο, καὶ ἄλλους idpve λαούς. 
Ὃν δ᾽ αὖ δήμου 7’ ἄνδρα ἴδοι, βοόωντά τ’ ἐφεύροε, 

Τὸν σκήπτρῳ ἐλάσασκεϊδ), ὁμοκλήσασκέ τε μύθῳ - 

Δαιμόνι᾽, ἀτρέμας ἦσο, καὶ ἄλλων μῦθον ἄκουε, 

Οἱ σέο φέρτεροί εἰσι σὺ δ᾽ ἀπτόλεμος καὶ ἄναλκις, 

Οὔτε ποτ᾽ ἐν πολέμῳ ἐναρίθμιος, οὔτ᾽ ἐνὶ βουλῇ. 


ταῦτα δὴ αὐτὸ ἐξηγεῖσθαι) ὡς ὁ ποιητὴς ἐπα νοίηγπαίεσθαι i & 
τοὺς δημότας Kai πένητας. 59. recap hls δ᾽ ov ταῦτ᾽ enh ἢ 


ἔλεγε" καὶ γὰρ ἑαυτὸν οὕτω γ᾽ ἂν Gero) δεῖν παίεσθαι" Poe 

ἀλλ᾽ ἔφη, ΔΑ τοὺς μήτε λόγῳ are ἔργῳ ἀ ἀελίμους ὄντας, | ' τος 

μήτε στρατέύματι, μήτε πόλει, μήτε αὐτῷ τῷ δήμῳ, ΚΣ )- 
z 


ra) XENOPHON’S [1. 2. § 64. 


᾿ 1 οηῦςεῖ» ἱκανοὺς) ἄλλως τ᾽ ἐὰν πρὸς τούτῳ καὶ ϑρασεις 
ἡ εἰ δι, πάντα τρόπον κωλύεσθαι, κἂν πάνυ πλούσιοι i 
2 1] ν ὄντες. 60. ᾿Αλλὰ Σωκράτης ye,(rdvavtia, δεν σα 
3, Pe ἐρὸς ἣν καὶ δημοτικὸς καὶ φιλάνθρωπος ὧν. ἐκεῖνο 
: i) 2, [γάρ,πολλοὺς ἐπιθυμητὰς καὶ ἀστοὺς Kai ξένους λαθών, ot 
δένα πώποτε μισθὸν τῆς συνουσίας ἐπράξατο, ἀλλὰ πᾶσιν 
ἀφθόνως ἐπήρκει τῶν ἑαυτοῦ" ὧν τινες μικρὰ μέρη; παρ᾽ 
ἐκείνου προῖκα λαθόντες, πολλοῦ τοῖς ἄλλοις ἐπώλουν, καὶ 
οὐκ ἧσαν, ὥςπερ ἐκεῖνος, δημοτικοί" τοῖς γὰρ μὴ ἔχουσι 
χρήματα διδόναι οὔκ ἤθελον διαλέγεσθαι. Y 61. ᾿Αλλὰ Σω- 
κράτης ye καὶ πρὸς τοὺς ἄλλους ἀνθρώπους κόσμον τῇ 
; 59 πόλει παρεῖχε πολλῷ μᾶλλον, ἢ Λίχας τῇ Λακεδαιμονίων, 
“<<< ὃς ὀνομαστὸς ἐπὶ τούτῳ γέγονε. Λίχας μὲν γὰρ ταῖς γυμ- 
a νοπαιδίαις τοὺς ἐπιδημοῦντας ἐν Λακεδαίμονι ξένους ἐδεί- 
"4 avige* Σωκράτης δὲ διὰ παντὸς τοῦ βίου τὰ ἑαυτοῦ dara 
νῶν τὰ μέγιστα πάντας τοὺς βουλομένους ὠφέλει" βελτί:- 
, 4) ove γὰρ ποιῶν τοὺς συγγιγνομένους ἀπέπεμπεν. 
yh 7 62. Ἐμοὶ μὲν δὴ Σωκράτης, τοιοῦτος ὦν, ἐδόκει τιμῆς 
— ἄξιος εἶναι τῇ πόλει μᾶλλον ἢ ϑανάτον. Καὶ κατὰ τοὺς 
εὐ Ῥόμους δὲ σκοπῶν ἄν τις τοῦθ᾽ εὕροι. Κατὰ γὰρ τοὺς 
ἐν vopove, ἐάν xt THERE γένηται κλέπτων, ἢ λωποδυτῶν, ἢ 
βαλαντιοτομῶν, ἢ τοιχωρυχῶν, ἢ ἀνδραποδιζόμενος, ἢ ἱερο- 
συλῶν, τούτοις ϑανατός ἐστιν ἡ ζημία" ὧν ἐκεῖνος πάντων 
ἀνθρώπων πλεῖστον ἀπεῖχεν. 68. ᾿Αλλὰ μὴν τῇ πόλει γε 
οὔτε πολέμου κακῶς συμθάντος, οὔτε στάσεως, οὔτε προ- 
δοσίας, οὔτε ἄλλου κακοῦ οὐδενὸς πώποτε αἴτιος ἐγένετο. 
Οὐδὲ μὴν ἰδίᾳ γε οὐδένα πώποτε ἀνθρώπων οὔτε ἀγαθῶν 
ἀπεστέρησεν, οὔτε κακοῖς περιέδαλεν ἀλλ᾽ οὐδ᾽ αἰτίαν 
τῶν εἰρημένων οὐδενὸς πώποτ᾽ ἔσχε. 64. Πῶς οὖν ἔνοχος 
ἂν εἴη τῇ γραφῇ ; ὃς ἀντὶ μὲν τοῦ μὴ νομίζειν ϑεούς: ὡς 
ἐν τῇ γραφῇ γέγραπτο, φανερὺς ἣν ϑεραπεύων τοὺς ϑεοὺς 
μάλιστα τῶν ἄλλων ἀνθρώπων ' ἀντὶ δὲ τοῦ. διαφθείρειν 
τοὺς νέους, ὃ δὴ ὁ γραψάμενος αὐτὸν ἠτιᾶτο, φανερὸς ἦν 
τῶν συνόντων τοὺς πονηρὰς ἐπιθυμίας ἔχοντας τούτων 
μὲν παύων, τῆς δὲ καλλίστης καὶ μεγαλοπρεπεστάτης dns 


CVD 
δὲ ὦ 


Ι. 8. § 9.} MEMORABILIA. ly 


τῆς, ἡ πόλεις τε Kai οἴκους εὖ οἰκοῦσι, προτρέπων ἐπιθυ- 
μεῖν - ταῦτα δὲ πράττων, πῶς οὐ μεγάλης ἄξιος ἦν τιμῆς 
τῇ πόλει. Bs ERS 

“- 





CHAPTER III. 


SUMMARY. 

In the two previous chapters a general answer has been given to the 
charges preferred against Socrates. The remainder of the work has now 
the following objects in view: 1. That the general defence, thus far made 
out, may be strengthened by particular details, and in this way the ma- 
lignity of the accusers be placed in a stronger light; and, 2. That the 
whole life of Socrates may be set forth as a pattern of every virtue. 

In this third chapter, therefore, it is shown, in a more special manner, 
how both he himself worshiped the gods, and how he recommended others 
to worship them (§ 1-4); and how he himself practised self-control, and 
advised others to act in similar cases. (§ 5-7.) 

1. Ὡς δὲ δὴ καὶ ὠφελεῖν ἐδόκει μοι τοὺς ξυνόντας τὰ 
μὲν ἔργῳ δεικνύων ἑαυτὸν οἷος ἦν, τὰ δὲ καὶ διαλεγόμενος. 
τούτων δὴ γράψω, ὁπόσα ἂν διαμνημονεύσω. Τὰ μὲν 
τοίνυν πρὸς τοὺς ϑεοὺς φανερὸς ἦν καὶ ποιῶν καὶ λέγων, 
ἧπερ ἡ Πυθία ὑποκρίνεται τοῖς ἐρωτῶσι, πῶς δεῖ ποιεῖν ἢ 
περὶ ϑυσίας, ἢ περὶ προγόνων ϑεραπείας, ἢ περὶ ἄλλου 
τινὸς τῶν τοιούτων " 7 τε γὰρ Πυθία νόμῳ πόλεως ἀναιρεῖ 
ποιοῦντας εὐσεθῶς ἂν ποιεῖν, Ἑωκράτης τε οὕτως καὶ αὐ- 
τὸς ἐποίει, καὶ τοῖς ἄλλοις παρήνει, τοὺς δὲ ἄλλως πως 
ποιοῦντας περιέργους καὶ ματαίους ἐνόμιζεν εἶναι. 3. Καὶ 
εὔχετο δὲ πρὸς τοὺς ϑεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς 
ϑεοὺς κάλλιστα εἰδότας, ὁποῖα ἀγαθά ἐστι" τοὺς δ᾽ εὐχο- 
μένους χρυσίον, ἢ ἀργύριον, ἢ τυραννίδα, ἢ ἄλλο τι τῶν 
τοιούτων, οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι, ἢ εἰ κυθείαν, 
ἢ μάχην, ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως 
ἀποβήσοιτο. 8. Θυσίας δὲ ϑύων μικρὰς ἀπὸ μικρῶν, οὐδὲν 
ἡγεῖτο μειοῦσθαι τῶν ἀπὸ πολλῶν καὶ μεγάλων πολλὰ καὶ 
μεγάλα ϑυόντων. Οὔτε γὰρ τοῖς ϑεοῖς ἔφη καλῶς ἔχειν, 
εἰ ταῖς μεγάλαις ϑυσίαις μᾶλλονῇ ἢ ταῖς μικραῖς ἔχαιρον 


90 XENOPHON’S [l. 3. ὁ 1 


πολλάκις yap Gv αὐτοῖς τὰ παρὰ τῶν πονηρῶν μᾶλλον ἢ 
τὰ παρὰ τῶν χρηστῶν εἶναι κεχαρισμένα" οὔτ᾽ ἂν τοῖς ἀν- 
θρώποις ἄξιον εἶναι ζῆν, εἰ τὰ παρὰ τῶν πονηρῶν μᾶλλον 
hv κεχαρισμένα τοῖς ϑεοῖς, ἢ τὰ Tapa τῶν χρηστῶν ἀλλ 
ἐνόμιζε τοὺς ϑεοὺς ταῖς παρὰ τῶν εὐσεδεστάτων τιμαῖς μά- 
λιστα χαίρειν. ᾿Επαινέτης δ᾽ ἣν καὶ τοῦ ἔπους τούτου, 


Κὰδ δύναμιν δ' ἔρδειν ἱέρ' ἀθανάτοισι ϑεοῖσι " 


καὶ πρὸς φίλους δέ, καὶ ξένους, καὶ πρὸς τὴν ἄλλην δίαιταν 
καλὴν ἔφη παραίνεσιν εἶναι τὴν Kad δύναμιν ἔρδειν. 4. 
Εἰ δέ τι δόξειεν αὑτῷ σημαίνεσθαι παρὰ τῶν ϑεῶν, ἦττον 
ἂν ἐπείσθη παρὰ τὰ σημαινόμενα ποιῆσαι, ἢ εἴ τις αὐτὸν 
ἔπειθεν, ὁδοῦ λαθεῖν ἡγεμόνα τυφλόν, καὶ μὴ εἰδότα τὴν 
ὁδόν, ἀντὶ βλέποντος καὶ εἰδότος - καὶ τῶν ἄλλων δὲ μω- 
ρίαν κατηγόρει, οἵτινες παρὰ τὰ παρὰ τῶν ϑεῶν σημαινό- 
μενα ποιοῦσί τι, φυλαττόμενοι τὴν παρὰ τοῖς ἀνθρώποις 
ἀδοξίαν. Αὐτὸς δὲ πάντα τἀνθρώπινα ὑπερεώρα πρὸς τὴν 
παρὰ τῶν ϑεῶν ξυμθουλίαν. 

5. Διαίτῃ δὲ τήν τε ψυχὴν ἐπαίδευσε καὶ τὸ σῶμα, ἡ 
χρώμενος ἄν τις, εἰ μή τι δαιμόνιον εἴη, ϑαῤῥαλέως καὶ 
ἀσφαλῶς διάγοι, καὶ οὐκ ἂν ἀπορήσειε τοσαύτης δαπάνης 
Οὕτω γὰρ εὐτελῆς ἦν, Scr’ οὐκ old’, εἴ τις οὕτως ἂν ὀλίγα 
ἐργάζοιτο, ὥςτε μὴ Aaubaverv τὰ Σωκράτει ἀρκοῦντα" σίτῳ 
μὲν γὰρ τοσούτῳ ἐχρῆτο, ὅσον ἡδέως ἤσθιε" καὶ ἐπὶ τούτῳ 
οὕτω παρεσκευασμένος ἤει, ὥςτε τὴν ἐπιθυμίαν τοῦ σίτου 
ὄψον αὐτῷ εἶναι" ποτὸν δὲ πᾶν ἡδὺ ἣν αὐτῷ, διὰ τὸ μὴ 
πίνειν, εἰ μὴ διψῴη. 6. Ei δέ ποτε κληθεὶς ἐθελήσειεν ἐπὶ 
δεῖπνον ἐλθεῖν, ὃ τοῖς πλείστοις ἐργωδέστατόν ἐστιν, ὥςτε 
φυλάξασθαι τὸ ὑπὲρ τὸν καιρὸν ἐμπίπλασθαι, τοῦτο ῥᾳδίως 
πάνυ ἐφυλάττετο" τοῖς δὲ μὴ δυναμένοις τοῦτο ποιεῖν 
συνεθούλευε φυλάττεσθαι τὰ πείθοντα μὴ πεινῶντας ἐσθί- 
εἰν, μηδὲ διψῶντας πίνειν - καὶ γὰρ τὰ λυμαινόμενα γα 
στέρας, καὶ κεφαλάς, καὶ ψυχάς, ταῦτ᾽ ἔφη εἶναι. Ἴ. 
OlsoGat δ᾽ ἔφη ἐπισκώπτων καὶ τὴν Κίρκην ὗς ποιεῖν, τοι- 
οὕτοις πολλοῖς δειπνίζαάνσαν - τὸν δὲ Ὀδυσσέα “Ἑρμοῦ τε 


[πὰ δ΄) MEMORABILIA. 2) 


ὑποθημοσύνῃ, καὶ αὐτὸν ἐγκρατῆ ὄντα, Kal ἀποσχόμενον 
τὸ ὑπὲρ τὸν καιρὸν τῶν τοιούτων ἅπτεσθαι, διὰ ταῦτα 
οὐδὲ γενέσθαι ὗν. Ψ 





CHAPTER IV. 


SUMMARY. 


THE belief entertained by some that Socrates could indeed inflame his 
hearers with the love of virtue, but could never influence them so far as 
to induce them to make any great proficiency therein, is disproved both by 
other things, and especially by the conversation which he once had with 
Aristodemus, a contemner of the gods, on the subject of Deity; from 
which couversation it appears most clearly what lofty conceptions Socrates 
entertained respecting the Divine nature. (§ 1, 2.) 

The conversation alluded to may be arranged under the following 
neads : 

1. Works intended for certain useful purposes must be acknowledged 
by us to have originated not from mere chance, but from reason and de- 
sign. (§ 3, 4.) Now the whole frame and constitution of man indicate 
most clearly an arrangement intended for purposes of utility. It must be 
confessed, therefore, that man is the work of some great artificer, who 
was prompted to that work by a love for man. (§ 5-7.) Nor is the kind- 
ness of the gods shown only in the frame of man and the constitution of 
his nature; the order and arrangement of the universe also give the plain- 
est indications of divine wisdom and providence, although the forms them- 
selves of the gods are concealed from mortal view. (§ 8, 9.) 

2. Even from those very attributes of body and of mind by which men 
sarpass other animals, as, for example, erectness of stature, the posses- 
sion and employment of hands, as well as other peculiarities, but most of 
all from the excellence of his intellectual nature, is it manifest that the 
gods extend a guardian care toward man. (§ 10-14.) To this is added, 
that the gods indicate unto men, both by oracles and other means, what 
things ought to be done by them, and what not. (§ 15.) 

3. That the gods, moreover, do not neglect any single individual, but 
exefcise a care over persons as well as communities, appears from the 
fullowing considerations: first, because they presignify the future to all 
men alike; and next, because they have wrought into the mind of man a 
persuasion of their being able to make him happy or miserable ; and final- 
ly, because the states and nations most renowned as well for their wisdom 
as their antiquity, are those whose piety has been the most observable ; 
and even man himself is :xever so well disposed to serve the Deity, as in 
that part of life when reason bears the greatest sway. (§ 16.) Even as 
the mind, therefore, rales the body, so the providence of the gods rules 


22 XENUPHON’S {I. 4. $6 


the universe and takes all things contained therein under its care, (§17.! 
If men, therefore, will but worship the gods in a pure and holy spirit, they 
will attain to a full conviction of their wisdom, their power, and their love 
toward the beings whom they have made. (§ 18, 19.) 

1. El dé τινες Σωκράτην νομίζουσιν, (ὡς ἔνιοι γράφουσί 
τε καὶ λέγουσι περὶ αὐτοῦ τεκμαιρόμενοι,) προτρέψασθαι 
μὲν ἀνθρώπους ἐπ᾽ ἀρετὴν κράτιστον γεγονέναι, προαγα- 
γεῖν δ᾽ ἐπ᾿ αὐτὴν οὐχ ἱκανόν " “σκεψάμενοι, μὴ μόνον ἃ 
ἐκεῖνος κολαστηρίου ἕνεκα τοὺς πάντ᾽ olouévove εἰδέναι 
ἐρωτῶν ἤλεγχεν, ἀλλὰ καὶ ἃ λέγων συνημέρευε τοῖς συν- 
διατρίθουσι, δοκιμαζόντων, εἰ ἱκανὸς ἣν βελτίους ποιεῖν 
τοὺς συνόντας. 3. Λέξω δὲ πρῶτον, ἅ ποτε αὐτοῦ ἤκουσα 
περὶ τοῦ δαιμονίου διαλεγομένου πρὸς ᾿Ἀριστόδημον τὸν 
Μικρὸν ἐπικαλούμενον. Καταμαθὼν γὰρ αὐτὸν οὔτε ϑύ- 
οντα τοῖς ϑεοῖς, οὔτ᾽ εὐχόμενον, οὔτε μαντικῇ χρώμενον, 
ἀλλὰ καὶ τῶν ποιούντων ταῦτα καταγελῶντα, Εϊπέ μοι, 
ἔφη, ὦ ᾿Αριστόδημε, ἔστιν οὕςτινας ἀνθρώπους τεθαύμακας 
ἐπὶ σοφίᾳ; "Eywye, ἔφη. 3. Καὶ ὅς, Λέξον ἡμῖν, ἔφη, τὰ 
ὀνόματα αὐτῶν. ‘Eni μὲν τοίνυν ἐπῶν ποιήσει “Ὅμηρον 
ἔγωγε μάλιστα τεθαύμακα, ἐπὶ δὲ διθυράμδῳ Μελανιππί- 
δην, ἐπὶ δὲ τραγῳδίᾳ Σοφοκλέα, ἐπὶ δὲ ἀνδριαντοποιίᾳ 
Πολύκλειτον, ἐπὶ δὲ ζωγραφίᾳ Ζεῦξιν. 4. ἸΠότερά σοι 
δοκοῦσιν οἱ ἀπεργαζόμενοι εἴδωλα ἄφρονά τε καὶ ἀκίνητα, 
ἀξιοθαυμαστότεροι εἷναι, ἢ οἱ ζῶα ἔμφρονά τε καὶ ἐνεργά ; 
Πολύ, νὴ Δία, οἱ ζῶα, “Mee γε μὴ τύχῃ τινί, ἀλλὰ ὑπὸ 
γνώμης ταῦτα γίγνεται. Τῶν δὲ ἀτεκμάρτως ἐχόντων, 
ὅτου ἕνεκά ἐστι, καὶ τῶν φανερῶς én’ ὠφελείᾳ ὄντων, πό- 
τερα τύχης καὶ πότερα γνώμης ἔργα κρίνεις; Πρέπει μὲν 
τὰ ἐπ᾽ ὠφελείᾳ γιγνόμενα γνώμης ἔργα εἶναι. 5. Οὔκουν 
δοκεῖ σοι ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους, ἐπ᾽ ὠφελείᾳ προς- 
θεῖναι αὐτοῖς δι᾽ ὧν αἰσθάνονται ἕκαστα, ὀφθαλμοὺς μέν, 
ὥςθ᾽ ὁρᾶν τὰ ὁρατά, ὦτα dé, ὥςτ᾽ ἀκούειν τὰ ἀκουστά 
ὀσμῶν γε μήν, εἰ μὴ ῥῖνες προςετέθησαν, τί ἂν ἡμῖν ὄφελος 
ἣν; τίς δ᾽ ἂν αἴσθησις ἣν γλυκέων, καὶ δριμέων, καὶ πάν- 
τῶν τῶν διὰ στόματος ἡδέων, εἰ μὴ γλῶττα τούτων γνώμων 
ἐνειργάσθη; 6. Πρὸς δὲ τούτοις, οὐ δοκεῖ σοι καὶ τόδε 


i. 4. § 10.] MEMORABILIA. 23 


προνοίας ἔργῳ ἐοικέναι, τό, ἐπεὶ ἀσθενὴς μέν ἐστιν ἡ ὄψις, 
βλεφάροις αὐτὴν ϑυρῶσαι, ἅ, ὅταν μὲν αὐτῇ χρῆσθαί τι 
δέῃ, ἀναπετάνννται, ἐν δὲ τῷ ὕπνῳ συγκλείεται ; ὡς δ᾽ ἂν 
μηδὲ ἄνεμοι βλάπτωσιν, ἡθμὸν βλεφαρίδας ἐμφῦσαι" ὀφρύσι 
τε ἀπογεισῶσαι τὰ ὑπὲρ τῶν ὀμμάτων, ὡς μηδ᾽ ὁ ἐκ τῆς 
κεφαλῆς ἱδρὼς κακουργῇ" τὸ δέ, τὴν ἀκοὴν δέχεσθαι μὲν 
πάσας φωνάς, ἐμπίπλασθαι δὲ μήποτε" καὶ τοὺς μὲν πρό- 
σθεν ὀδόντας πᾶσι ζώοις οἵους τέμνειν εἶναι, τοὺς δὲ γομ- 
φίους οἵους παρὰ τούτων δεξαμένους λεαίνειν - καὶ στόμα 
μέν, δι᾽ οὗ, ὧν ἐπεθυμεῖ τὰ ζῶα, εἰςπέμπεται, πλησίον ὀφ- 
θαλμῶν καὶ ῥινῶν καταθεῖναι" ἐπεὶ δὲ τὰ ἀποχωροῦντα 
δυςχερῆ, ἀποστρέψαι τοὺς τούτων ὀχετοὺς καὶ ἀπενεγκεῖν, 
ἡ δυνατὸν προσωτάτω, ἀπὸ τῶν αἰσθήσεων" ταῦτα οὕτω 
προνοητικῶς πεπραγμένα, ἀπορεῖς, πότερα τύχης ἢ γνώμης 
ἔργα ἐστίν ; 7. Οὐ μὰ τὸν Δί᾽, ἔφη, ἀλλ᾽ οὕτω γε σκοπου- 
μένῳ πάνυ ἔοικε ταῦτα σοφοῦ τινος δημιουργοῦ καὶ φιλο- 
ζώου τεχνήματι. Τὸ δέ, ἐμφῦσαι μὲν ἔρωτα τῆς τεκνο- 
ποιίας, ἐμφῦσαι δὲ ταῖς γειναμέναις ἔρωτα τοῦ ἐκτρέφειν 
τοῖς δὲ τραφεῖσι μέγιστον μὲν πόθον τοῦ ζῆν, μέγιστον δὲ 
φόθον τοῦ ϑανάτου ; ᾿Αμέλει καὶ ταῦτα ἔοικε μηχανήμασί 
τινος ζῶα εἶναι βουλευσαμένου. 8. Σὺ δὲ σαντὸν δοκεῖς 
τι φρόνιμον ἔχειν ; ᾿Ερώτα γοῦν καὶ ἀποκρινοῦμαι. ἴΑλ- 
λοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι ; καὶ ταῦτα εἰ- 
δώς, ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι, πολλῆς οὔσης, 
ἔχεις, καὶ ὑγροῦ βραχύ, πολλοῦ ὄντος, καὶ τῶν ἄλλων 
δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαθόντε τὸ 
σῶμα συνήρμοσταί σοι" νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα 
σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη 
καὶ πλῆθος ἄπειρα, δι᾽ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως 
ἔχειν; 9. Μὰ Ai’: οὐ γὰρ ὁρῶ τοὺς κυρίους, ὥςπερ τῶν 
ἐνθάδε γιγνομένων τοὺς δημιουργούς. Οὐδὲ γὰρ τὴν ἑαυ- 
τοῦ σύ γε ψυχὴν ὁρᾷς, ἣ τοῦ σώματος κυρ᾽α ἐστίν ὥςτε 
κατά γε τοῦτο ἔξεστί σοι λέγειν, ὅτι οὐδὲν γνώμῃ, ἀλλὰ 
τύχῃ πάντα πράττεις. 10. Kai ὁ ᾿Αριστόδημος, Οὔτοι, 
len. ἐγώ, ὦ Σώκρατες, ὑπερορῶ τὸ δαιμόνιον, ἀλλ᾽ ἐκεῖνο 


24 XENOPHON’? [I. 4. ὁ 15 


usyadonperésrepor ἡγοῦμαι, ἢ ὡς τῆς ἐμῆς ϑεραπέΐας προς- 
δεῖσθαι. Οὔκουν, ἔφη, ὅσῳ μεγαλοπρεπέστερον ἀξιοῖ σε 
'Ῥϑεραπεύειν, τοσούτῳ μᾶλλον καὶ τιμητέον αὐτό; 11. Bo 
ἴσθι, ἔφη, ὅτι, εἰ νομίζοιμε ϑεοὺς ἀνθρώπων τι φροντίζειν, 
οὐκ ἂν ἀμελοίην αὐτῶν. "Ἔπειτ᾽ οὐκ οἴει φροντίζειν ; οἵ 
πρῶτον μὲν μόνον τῶν ζώων ἄνθρωπον ὀρθὸν ἀνέστησαν" 
ἡ δὲ ὀρθότης καὶ προορᾶν πλέον ποιεῖ δύνασθαι, καὶ τὰ 
ὕπερθεν μᾶλλον ϑεᾶσθαι, καὶ ἧττον κακοπαθεῖν, οἷς καὶ 
ὄψιν, καὶ ἀκοήν, καὶ στόμα ἐνεποίησαν " ἔπειτα τοῖς μὲν 
ἄλλοις ἑρπετοῖς πόδας ἔδωκαν, of τὸ πορεύεσθαι μόνον 
παρέχουσιν " ἀνθρώπῳ δὲ καὶ χεῖρας προςέθεσαν, ai τὰ 
πλειστα, οἷς εὐδαιμονέστεροι ἐκείνων ἐσμέν, ἐξεργάζονται. 
12. Καὶ μὴν γλῶττάν γε πάντων τῶν ζώων ἐχόντων, μό- 
νὴν τὴν τῶν ἀνθρώπων ἐποίησαν olay, ἄλλοτε ἀλλαχῆ 
ψαύουσαν τοῦ στόματος, ἀρθροῦν τε τὴν φωνήν, καὶ ση- 
μαίνειν πάντα ἀλλήλοις, ἃ βουλόμεθα; 13. Οὐ τοίνυν μό- 
vov ἤρκεσε τῷ ϑεῷ τοῦ σώματος ἐπιμεληθῆναι, ἀλλ᾽, ὅπερ 
μέγιστόν ἐστι, καὶ τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέ- 
φυσε" τίνος γὰρ ἄλλου ζώου ψυχὴ πρῶτα μὲν ϑεῶν, τῶν 
τὰ μέγιστα καὶ κάλλιστα συνταξάντων, ἤσθηται ὅτι εἰσί; 
τί δὲ φῦλον ἄλλο, ἢ ἄνθρωποι, ϑεοὺς ϑεραπεύουσι ; ποία 
δὲ ψυχὴ τῆς ἀνθρωπίνης ἱκανωτέρα προφυλάττεσθαι ἢ 
λιμόν, ἢ δίψος, ἢ ψύχη, ἢ ϑάλπη, ἢ νόσοις ἐπικουρῆσαι, ἢ 
ῥώμην ἀσκῆσαι, ἢ πρὸς μάθησιν ἐκπονῆσαι, Hj, ὅσα ἂν ἀκού- 
on ἢ ἴδῃ ἢ μάθῃ, ἱκανωτέρα ἐστὶ διαμεμνῆσθαι; 14. Οὐ 
γὰρ πάνυ σοι κατάδηλον, ὅτι παρὰ τὰ ἄλλα ζῶα ὥςπερ 
ϑεοὶ ἄνθρωποι βιοξεύουσι, φύσει καὶ τῷ σώματι καὶ τῇ 
ψυχῇ κρατιστεύοντες ; Οὔτε γὰρ βοὸς ἂν ἔχων σῶμα, av- 
θρώπου δὲ γνώμην, ἐδύνατ᾽ ἂν πράττειν, ἃ ἐθούλετο, οὔθ᾽ 
ὅσα χεῖρας ἔχει, ἄφρονα δ᾽ ἐστί, πλέον οὐδὲν ἔχει" σὺ δέ, 
ἀμφοτέρων τῶν πλείστου ἀξίων τετυχηκώς, οὐκ οἴει σοῦ 
ϑεοὺς ἐπιμελεῖσθαι, ἀλλ᾽, ὅταν τι ποιήσωσι, νομιεῖς αὖ- 
"τοὺς σοῦ φροντίζειν; 15. Ὅταν πέμπωσιν, ὥςπερ σὺ σοὶ 
φὴς πέμπειν αὐτούς, συμδούλους 6 τι χρὴ ποιεῖν καὶ μὴ 
ποιεῖν. Ὅταν δὲ ᾿Αθηνοίοις, ἔφη, πυνθανομένοις τὶ dia 


I, 4. δ 191 MEMORABILIA. 25 


μαντικῆς φράζωσιν, οὗ Kai σοὶ δοκεῖς φραζειν αὐτούς, οὐδ᾽ 
ὅταν τοῖς “EAAnoe τέρατα πέμποντες προσημαίνωσιν, οὐδ᾽ 
ὅταν πᾶσιν ἀνθρώποις ; ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμε- 
λείᾳ κατατίθενται; 16. Οἴει δ᾽ ἂν τοὺς ϑεοὺς τοῖς ἀν- 
θρώποις δόξαν ἐμφῦσαι, ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, 
εἰ μὴ δυνατοὶ ἦσαν, καὶ τοὺς ἀνθρώπους ἐξαπατωμένους 
τὸν πάντα χρόνον οὐδέποτ᾽ ἂν αἰσθέσθαι; Οὐχ ὁρᾷς, ὅτι 
τὰ πολιχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις 
καὶ ἔθνη, ϑεοσεθέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι 
ϑεῶν ἐπιμελέσταται; 17. ᾽Ωγαθέ, ἔφη, κατάμαθε, ὅτι καὶ 
ὁ σὸς νοῦς ἐνὼν τὸ σὸν σῶμα, ὅπως βούλεται, μεταχειρίζε- 
ται. Οἴεσθαι οὖν χρὴ καὶ τὴν ἐν παντὶ φρόνησιν τὰ πάν. 
τα, ὅπως ἂν αὐτῇ ἡδὺ ἡ, οὕτω τίθεσθαι, καὶ μὴ τὸ σὸν μὲν 
ὄμμα δύνασθαι ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι, τὸν δὲ τοῦ 
ϑεοῦ ὀφθαλμὸν ἀδύνατον εἶναι ἅμα πάντα ὁρᾶν, μηδὲ τὴν 
σὴν μὲν ψυχὴν καὶ περὶ τῶν ἐνθάδε καὶ περὶ τῶν ἐν Αἰ- 
γύπτῳ καὶ ἐν Σικελίᾳ δύνασθαι φροντίζειν, τὴν δὲ τοῦ 
ϑεοῦ φρόνησιν μὴ ἱκανὴν εἶναι ἅμα πάντων ἐπιμελεῖσθαι 
18. Ἣν μέντοι, ὥςπερ ἀνθρώπους ϑεραπεύων γιγνώσκεις 
τοὺς ἀντιθεραπεύειν ἐθέλοντας, καὶ χαριζόμενος τοὺς ἀν- 
τιχαριζομένους, καὶ συμθουλευόμενος καταμανθάνεις τοὺς 
φρονίμους, οὕτω καὶ τῶν ϑεῶν πεῖραν λαμθάνῃς ϑεραπεύων, 
εἴ τε σοὶ ϑελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμθου 
λεύειν, γνώσει τὸ ϑεῖον, ὅτι τοσρῦτον καὶ τοιοῦτον ἐστιν, 
ὥςθ᾽ ἅμα tavta ὁρᾶν, καὶ πάντα ἀκούειν, καὶ πανταχοῦ 
παρεῖναι, καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς. 19. "Ἐμοὶ 
μὲν ταῦτα λέγων οὐ μόνον τοὺς συνόντας ἐδόκει ποιεῖν, 
ὁπότε ὑπὸ τῶν ἀνθρώπων ὁρῷντο, ἀπέχεσθαι τῶν ἀνοσίων 
τε καὶ ἀδίκων καὶ αἰσχρῶν, ἀλλὰ καὶ ὁπότε ἐν ἐρημίᾳ εἶεν, 
ἐπείπερ ἡγήσαιντο μηδὲν ἄν ποτε ὧν πράττοιεν, ϑεοὺς 
διαλαθεῖν. 


Β 


36 XENOPHON’S jl. δ, καὶ 4 


CHAPTER V. 


SUMMARY. 

Tue virtue of self-control is commended on the following grounds: 

The man who is destitute of self-control can be of no ase either to Lim 
self or to others (§ 1-3); neither can such a one be at all pleasing or ac- 
ceptable in the intercourse of society. (§ 4.) Self-control, in fact, forms 
the basis of all the other virtues, and ought, therefore, to be our chief 
study {i.), since without it we can neither attain to nor practise any 
thing praiseworthy. (§ 5.) 

Socrates not only commended this virtue in his discourses, but exem- 
plified it most strikingly in all his words and actions, (§ 6.) 

1. Ei δὲ δὴ καὶ ἐγκράτεια καλόν τε κἀγαθὸν ἀνδρὶ κτη- 
μά ἐστιν, ἐπισκεψώμεθα, εἴ τι προὐδίδαζε λέγων εἰς αὐτὴν 
τοιάδε. Ὦ ἄνδρες, εἰ, πολέμου ἡμῖν γενομένου, βουλοί- 
μεθα ἑλέσθαι ἄνδρα, ὑφ᾽ οὗ μάλιστ᾽ ἂν αὐτοὶ μὲν σωζοί 
μεθα, τοὺς δὲ πολεμίους χειροίμεθα, ap’ ὅντιν᾽ ἂν αἰσθα- 
νοίμεθα ἥττω γαστρός, ἢ οἴνου, ἢ πόνον, ἢ ὕπνου, τοῦτον 
ἂν αἱροίμεθα; καὶ πῶς ἂν οἰηθείημεν τὸν τοιοῦτον ἢ ἡμᾶς 
σῶσαι, ἢ τοὺς πολεμίους κρατῆσαι ; 2. El δ᾽ ἐπὶ τελευτῇ 
τοῦ βίου γενόμενοι βουλοίμεθά τῳ ἐπιτρέψαι ἢ παῖδας ἄῤ- 
ῥενας παιδεῦσαι, ἢ ϑυγατέρας παρθένους διαφυλάξαι, ἢ 
χρήματα διασῶσαι, ap’ ἀξιόπιστον εἰς ταῦτα ἡγησόμεθα 
τὸν ἀκρατῆ; δούλῳ δ᾽ ἀκρατεῖ ἐπιτρέψαιμεν ἂν ἢ βοσκή- 
ματα, ἢ ταμιεῖα, ἢ ἔργων ἐπίστασιν ; διάκονον δὲ καὶ ἀγο- 
ραστὴν τοιοῦτον ἐθελήσαιμεν ἂν προῖκα λαθεῖν; 3, ᾿Αλλὰ 
μὴν εἴ γε μηδὲ δοῦλον ἀκρατῆ δεξαίμεθ᾽ ἄν, πῶς οὐκ ἄξιον 
αὐτόν γε φυλάξασθαι τοιοῦτον γενέσθαι; Καὶ γὰρ ovy, 
ὥςπερ οἱ πλεονέκται τῶν ἄλλων ἀφαιρούμενοι χρήματα 
ἑαυτοὺς δοκοῦσι πλουτίζειν, οὕτως ὁ ἀκρατὴς τοῖς μὲν ἄλ- 
λοις βλαθερός, ἑαυτῷ δ᾽ ὠφέλιμος, ἀλλὰ κακοῦργος μὲν 
τῶν ἄλλων, ἑαυτοῦ δὲ πολὺ κακουργότερος, εἴ γε κακουρ- 
γότατόν ἐστι μὴ μόνον τὸν οἷκον τὸν ἑαυτοῦ φθείρειν, 
ἀλλὰ καὶ τὸ σῶμα καὶ τὴν ψυχήν. 4. Ἔν συνουσίᾳ δὲ τίς 
ἂν ἡσθείη τῷ τοιούτῳ, ὃν εἰδείη τῷ ὄψῳ τε καὶ τῷ οἴνῳ 
χαίροντα μᾶλλον ἢ τοῖς φίλοις ; ἄρά γε οὗ χρὴ πάντα ἄν 


-_— 


1, ὅ. ᾧ 6.] MEMORABILIA. 21, 


dpa, ἡγησάμενον τὴν ἐγκράτειαν ἀρετῆς εἶναι κρητιῖδα, 
ταύτην πρῶτον ἐν τῇ ψυχῇ κατασκευάσασθαι. 5. Τίς γὰρ 
ἄνευ ταύτης ἢ μάθοι τι ἂν ἀγαθόν, ἢ μελετήσειεν ἀξιολό- 
γως; ἢ τίς οὐκ ἄν, ταῖς ἡδοναῖς δουλεύων, αἰσχρῶς διατε- 
θείη καὶ τὸ σῶμα καὶ τὴν ψυχήν ; ἐμοὶ μὲν δοκεῖ, νὴ τὴν 
Ἥραν, ἐλευθέρῳ μὲν ἀνδρὶ εὐκτὸν εἶναι, μὴ τυχεῖν δούλου 
τοιούτου, δουλεύοντα δὲ ταῖς τοιαύταις ἡδοναῖς ἱκετεύειν 
τοὺς ϑεούς, δεσποτῶν ἀγαθῶν τυχεῖν" οὕτως γὰρ ἂν μό- 
νως ὁ τοιοῦτος σωθείη. 6. Τοιαῦτα δὲ λέγων, ἔτι ἐγκρα- 
τέστερον τοῖς ἔργοις ἢ τοῖς λόγοις ἑαυτὸν ἐπεδείκνυεν" 
οὐ γὰρ μόνον τῶν διὰ τοῦ σώματος ἡδονῶν ἐκράτει, ἀλλὰ 
καὶ τῆς διὰ τῶν χρημάτων, νομίζων τὸν παρὰ τοῦ τυχόν- 
'ος χρήματα λαμθάνοντα δεσπότην ἑαυτοῦ καθιστάναι 
καὶ δουλεύειν δουλείαν οὐδεμιᾶς νῶσιν εἶν 


! ξ 


a 





hI f; 
ὃὺῦς ᾿- 
7 \ > 


τ ΤΟΝ yi. 


SUMMARY. 

Turis chapter contains the substance of three conversations between 
Socrates and Antiphon the sophist: 

ConvVERSATION First. Antiphon, intending to cast ridicule on the 
-philosophy of Secrates, and thereby draw over his followers ante himself, 
reproaches him with the meanness and discomfort of his mode of life, and 
his taking no fee for his instructions, and remarks, that the only possible 
result of his labors must be to teach men how to be miserable. (§ 1-3.) 

Socrates replies to this as follows: 

1. He who imparts gratuitous instruction is master of his own time, 
and talks when and with whom he pleases. (§ 4, 5.) 

2. A plain and simple diet is not only more conducive to health, and 
more easily procured, but is also more palatable to the wise man than alj 
the costly dishes of the rich. (§ 5.) So, too, the only true object of attire 
is to counteract the effects of cold and heat, and for this purpose the sim 
pler it is the better. (ᾧ 6, 7.) 

3. That man will never give himself up to the pleasures of the table, or 
to sloth, or libidinous indulgences, whose bosom is familiar with things 
which not only delight him while he makes use of them, but which also 
afford the pleasing hope of lasting utility. For if men rejoice when they 
see their affairs going on well, how much greater delight ought he to feel 
who is both conscious to himeelf of improving in the paths of virtue, and 


" 


28 XENOPHON’S fl. 6. §3 


perceives that he is making those better with whom he associates, 
(ὁ 8, 9.) 

4. That man, moreover, will be far better able to discharge the datiea 
which he owes to his friends and his country, who is content with little, 
than he who can not live except in the midst of costly profusion. “§ 9.) 

5. Happiness does not consist in Jaxury and magnificence ; on the con- 
trary, he who stands-in need of the fewest things comes nearest to the 
divine nature. (§ 10.) 

Conversation Seconp. On another occasion, Antiphon having re- 
marked that he thought Socrates a just man, indeed, but by no means a 
wise one in not receiving compensation for his instructions; and that by 
this very conduct, moreover, he himself virtually declared that what he 
imparted was not worth purchasing (ᾧ 11, 12), Socratee replied as follows : 
He who sells bis wisdom for a stipulated price, sullies and degrades wis- 
, dom; whereas he who, on seeing any one possessed of good abilities and 
good native principles, imbues him with the lessons of his own wisdom 
and makes him his friend, discharges the duty of a good citizen (ᾧ 13); 
end such a one derives more true pleasure from the intercourse of good 
friends, and from the progress which they make under his guidance in the 
paths of virtue, than he could possibly receive from any pecuniary recom- 
pense. (§ 14.) 

ConvVERSATION THIRD. At another time, on being asked by the same 
person how it happened that he professed to make others able to take 
part in public affairs, but took no part in them himself, Socrates replied, 
that he who made it his study to qualify as many as possible to engage 
in the management of the state, proved of more real service to the state 
than if he merely turned his own attention to public affairs. (§ 15.) 


1. "Ἄξιον δ᾽ αὐτοῦ, καὶ ἃ πρὸς ᾿Αντιφῶντα τὸν σοφιστὴν 
διελέχθη, μὴ παραλιπεῖν. Ὃ γὰρ ᾿Αντεφῶν ποτε βουλό- 
μενος τοὺς συνουσιαστὰς αὐτοῦ παρελέσθαι, προςελθὼν τῷ 
Σωκράτει, παρόντων αὐτῶν, ἔλεξε τάδε: 3. Ὦ Σώκρατες, 
ἐγὼ μὲν ᾧμην τοὺς φιλοσοφοῦντας εὐδαιμονεστέρους χρῆ- 
vas γίγνεσθαι, σὺ δέ μοι δοκεῖς τἀναντία τῆς φιλοσοφίας 
ἀπολελαυκέναι " ζῇς γοῦν οὕτως, ὡς οὐδ᾽ ἂν εἷς δοῦλος 
ὑπὸ δεσπότῃ διαιτώμενος μεΐνειε, σιτία τε σιτῇ καὶ ποτὰ 
πίνεις τὰ φαυλότατα, καὶ ἱμάτιον ἠμφίεσαι οὗ μόνον φαῦ- 
λον, ἀλλὰ τὸ αὐτὸ ϑέρους τε καὶ χειμῶνος, ἀνυπόδητός τε 
καὶ ἀχίτων διατελεῖς. 8. Καὶ μὴν χρήματά γε οὗ λαμδά- 
γνεις, ἃ καὶ κτωμένους εὐφραίνει, καὶ κεκτημένους ἐλευθε- 
ριώτερόν τε καὶ ἥδιον ποιεῖ ζῆν. Ei οὖν, ὥςπερ καὶ τῶν 
ἄλλων ἔργων οἱ διδάσςαλοι τοὺς μαθητὰς μιμητὰς ἑαυτῶν 


1. 6, § 9.] MEMORABILIA. 29 


ἀποδεικνύουσιν, οὕτω καὶ σὺ τοὺς συνόντας διαθήσεις, νό- 
ule κακοδαιμονίας διδάσκαλος εἶναι. 4. Καὶ ὁ Σωκράτης 
πρὸς ταῦτα εἶπε" Δοκεῖς μοι, ἔφη, ὦ ᾿Αντιφῶν, ὑπειληφέ- 
ναι με οὕτως ἀνιαρῶς ζῆν, ὥςτε πέπεισμαι, σὲ μᾶλλον ἀπο- 
θανεῖν ἂν ἑλέσθαι, ἢ Civ ὥςπερ ἐγώ. “Ie οὖν, ἐπισκεψώ. 
ὠεθα, τί χαλεπὸν ἤσθησαι τοὐμοῦ βίου. 5. Ἰότερον, ὅτι 
τοῖς μὲν λαμθάνουσιν ἀργύριον ἀναγκαῖόν ἐστιν ἀπεργά 
ζεσθαι τοῦτο, ἐφ᾽ ᾧ ἂν μισθὸν λαμθάνωσιν, ἐμοὶ δὲ μὴ λαμ- 
θάνοντι οὐκ ἀνάγκη διαλέγεσθαι, ᾧ ἂν μὴ βούλωμαι; ἢ 
τὴν δίαιτάν μου φαυλίζεις, ὡς ἧττον μὲν ὑγιεινὰ ἐσθίοντος 
ἐμοῦ ἢ σοῦ, ἧττον δὲ ἰσχὺν παρέχοντα ; ἢ ὡς χαλεπώτερα 
πορίσασθαι τὰ ἐμὰ διαιτήματα τῶν σῶν, διὰ τὸ σπανιώτερά 
τε καὶ πολυτελέστερα εἷναι; ἢ ὡς ἡδίω σοί, ἃ σὺ παρα- 
σκευάζει, ὄντα, ἢ ἐμοὶ ἃ ἐγώ ; Οὐκ οἷσθ᾽ ὅτι. ὁ μὲν ἥδιστα 
ἐσθίων ἥκιστα ὄψου δεῖται, ὁ δὲ ἥδιστα πίνων ἥκιστα τοῦ 
μὴ παρόντος ἐπιθυμεῖ ποτοῦ; 6. Τά γε μὴν ἱμάτια οἷσθ᾽ 
ὅτι οἱ μεταθαλλόμενοι ψύχους καὶ ϑάλπους ἕνεκα μετα- 
θάλλονται, καὶ ὑποδήματα ὑποδοῦνται, ὅπως μὴ διὰ τὰ 
λυποῦντα τοὺς πόδας κωλύωνται πορεύεσθαι " ἤδη οὖν 
ποτε ἤσθου ἐμὲ ἢ διὰ ψῦχος μᾶλλόν του ἔνδον μένοντα, ἢ 
διὰ ϑάλπος μαχόμενόν τῳ περὲ σκιᾶς, ἢ διὰ τὸ ἀλγεῖν τοὺς 
πόδας οὐ βαδίζοντα, ὅπου ἂν βούλωμαι; 7. Οὐκ οἶσθ' 
ὅτι οἱ φύσει ἀσθενέστατοι τῷ σώματι, μελετήσαντες, τῶν 
ἰσχυροτάτων ἀμελησάντων κρείττους τε γίγνονται πρὸς 
ἃν μελετῶσι, καὶ ῥᾷον αὐτὰ φέρουσιν ; ἐμὲ δὲ ἄρα οὐκ οἴει 
τῷ σώματι ἀεὶ τὰ συντυγχάνοντα μελετῶντα καρτερεῖν 
πάντα ῥᾷον φέρειν οοῦ μὴ μελετῶντος; 8. Τοῦ δὲ μὴ 
δουλεύειν γαστρί, μηδὲ ὕπνῳ, καὶ. λαγνείᾳ, οἴει τε ἄλλο 
αἰτιώτερον εἷναι, ἢ τὸ ἕτερα ἔχειν τούτων ἡδίω, ἃ οὐ μό- 
νον ἐν χρείᾳ ὄντα εὐφραίνει, ἀλλὰ καὶ ἐλπίδας παρέχοντα 
ὠφελήσειν ἀεί; Καὶ μὴν τοῦτό γε οἶσθα, ὅτι οἱ μὲν οἰό- 
μενοι μηδὲν εὖ πράττειν οὐκ εὐφραίνονταε, οἱ δὲ ἡγούμε- 
vot καλῶς προχωρεῖν ἑαυτοῖς ἢ γεωργίαν, ἢ ναυκληρίαν, ἢ 
ἄλλ᾽ ὅ τι ἂν τυγχάνωσιν ἐργαζόμένοι, ὡς εὖ πράττοντες 
εὐφραίνονται. 9. Ole οὖν ἀπὸ πάντων τούτων τοσαύτην 


δυ XENOPHON’S [I. 6. § 14. 


ἡδονὴν εἰναι, ὅσην ἀπὸ τοῦ ἑαυτόν τε ἡγεῖσθαι βελτίω yi- 
γνεσθαι, καὶ φίλους ἀμείνους κτᾶσθαι, ᾿Ἐγὼ τοίνυν δια' 
τελῶ ταῦτα νομίζων. ᾿Εὰν δὲ δὴ φίλους ἢ πόλιν ὠφελεῖν 
δέῃ, ποτέρῳ ἡ πλείων σχολὴ τούτων ἐπιμελεῖσθαι, τῷ, ὡς 
ἐγὼ νῦν, ἢ τῷ, ὡς σὺ μακαρίζεις, διαιτωμένῳ ; στρατεύοιτο 
δὲ πότερος ἂν ῥᾷον, ὁ μὴ δυνάμενος ἄνευ πολυτελοῦς διαί. 
τῆς ζῆν, ἢ ᾧ τὸ παρὸν ἀρκοίη ; ἐκπολιορκηθείη δὲ πότερος 
ἂν ϑᾶττον, ὁ τῶν χαλεπωτάτων εὑρεῖν δεόμενος, ἢ ὁ τοῖς 
ῥάστοις ἐντυγχάνειν ἀρκούντως χρώμενος; 10. Ἔοικας, 
ὦ ᾿Αντιφῶν, τὴν εὐδαιμονίαν οἱομένῳ τρυφὴν καὶ πολυτέ- 
λειαν εἶναι " ἐγὼ δὲ νομίζω τὸ μὲν μηδενὸς δέεσθαι, ϑεῖον 
εἶναι, τὸ δ' ὡς ἐλαχίστων ἐγγυτάτω τοῦ ϑείου, καὶ τὸ μὲν 
ϑεῖον, κράτιστον, τὸ δὲ ἐγγυτάτω τοῦ ϑείου, ἐγγυτάτω 
τοῦ κρατίστου. 

11. Πάλιν δέ ποτε ὁ ᾿Αντιφῶν διαλεγόμενος τῷ Swxpa- 
Tet εἶπεν" Ὦ Σώκρατες, ἐγώ τοι σὲ μὲν δίκαιον νομίζω, 
σοφὸν δὲ οὐδ᾽ ὁπωςτιοῦν. Δοκεῖς δέ μοι καὶ αὐτὸς τοῦτο 
γιγνώσκειν" οὐδένα γοῦν τῆς συνουσίας ἀργύριον πράττει" 
καΐτοι τό γε ἱμάτιον, ἢ τὴν οἰκίαν, ἢ ἄλλο τι, ὧν κέκτησαι. 
γομίζων ἀργυρίου ἄξιον εἶναι, οὐδενὶ ἂν μὴ ὅτι προῖκα 
δοίης, ἀλλ᾽ οὐδ᾽ ἔλαττον τῆς ἀξίας λαθών. 12. Δῆλον δή, 
ὅτι, εἰ καὶ τὴν συνουσίαν ᾧου τινὸς ἀξίαν εἶναι, καὶ ταύ- 
της ἂν οὐκ ἔλαττον τῆς ἀξίας ἀργύριον ἐπράττον. Δίκαιος 
μὲν οὖν ἂν εἴης, ὅτε οὐκ ἐξαπατᾷς ἐπὶ πλεονεξίᾳ, σοφὸς δὲ 
οὐκ ἄν, μηδενός γε ἄξια ἐπιστάμενος. 18. Ὃ δὲ Σωκράτης 
πρὸς ταῦτα εἶπεν" Ὦ Αντιφῶν, παρ᾽ ἡμῖν νομίζεται, τὴν 
ὥραν καὶ τὴν σοφίαν, ὁμοίως μὲν καλόν, ὁμοίως δὲ αἰσχρόν, 
διατίθεσθαι εἶναι" ἐάν τις, ὃν ἂν γνῷ καλόν τε κἀγαθὸν 
ἐραστὴν ὄντα, τοῦτον φίλον ἑαυτῷ ποιῆται, σώφρονα νομί- 
ζομεν" καὶ τὴν σοφίαν τοὺς μὲν ἀργυρίου τῷ βουλομένῳ 
πωλοῦντας, σοφιστὰς ἀποκαλοῦσιν, ὅςτις δέ, ὃν ἂν γνῷ 
εὐφυᾶ ὄντα, διδάσκων ὅ τι ἂν ἔχῃ ἀγαθόν, φίλον ποιεῖται, 
τοῦτον νομίζομεν, ἃ τῷ καλῷ κἀγαθῷ πολίτῃ προτζήκει, 
ταῦτα ποιεῖν. 14. Ἐγὼ δ᾽ οὖν καὶ αὐτός, ὦ ᾿Αντιφῶν, 
ὥςπερ ἄλλος τις, ἢ ἔππῳ ἀγαθῷ, ἢ κυνί, ἢ ὄρνιθι ἥδετι. 


1, 0. § 15.—7. § 2.] MEMORABILIA. 31 


οὕτω Kai ἔτι μᾶλλον ἥδομαι φίλοις ἀγαθοῖς " Kai, ἐάν τι 
σχῶ ἀγαθόν, διδάσκω, καὶ ἄλλοις συνίστημι, παρ᾽ ὧν ἂν 
ἡγῶμαι ὠφελήσεσθαΐ τι αὐτοὺς εἰς ἀρετήν. Kai τοὺς ϑη- 
σαυροὺς τῶν πάλαι σοφῶν ἀνδρῶν, οὺς ἐκεῖνοι κατέλιπον 
ἐν βιθλίοις γράψαντες, ἀνελίττων, κοινῇ σὺν τοῖς φίλοις 
διέρχομαι, καί, ἄν τι ὁρῶμεν ἀγαθόν, ἐκλεγόμεθα, καὶ μέγα 
νομίζομεν κέρδος, ἐὰν ἀλλήλοις φίλοι γιγνώμεθα. ’Epot 
μὲν δὴ ταῦτα ἀκούοντι ἐδόκει αὐτός τε μακάριος εἷναι, καὶ 
τοὺς ἀκούοντας ἐπὶ καλοκἀγαθίαν ἄγειν. 

15. Καὶ πάλιν ποτὲ τοῦ ᾿Αντιφῶντος ἐρομένου αὐτόν, 
πῶς ἄλλους μὲν ἡγεῖται πολιτικοὺς ποιεῖν, αὐτὸς δὲ οὐ 
πράττει τὰ πολιτικά, εἴπερ ἐπίσταται; Ἱοτέρως δ᾽ ἄν, 
ἔφη, ὦ ᾿Αντιφῶν, μᾶλλον τὰ πολιτικὰ πράττοιμι, εἰ μόνος 
αὐτὰ πράττοιμι, ἢ εἰ ἐπιμελοίμην τοῦ ὡς πλείστους ἱκανοὺς 
εἷναι πράττειν αὐτά; 





CHAPTER VII. 


SUMMARY. 

In this chapter we are informed in what way Socrates incited his 
friends to lay aside all habits of arrogance and vanity, and attend solely 
to the practice of virtue. The arguments employed by him with this view 
may be summed up as follows: 

The best way of becoming eminent is, in whatever vocation one may 
wish to appear superior, to be in that aatually superior. or, if a person 
be not intimately acquainted with a particular art, but possess only a su- 
perficial acquaintance with the same, that individual, when a trial is ac 
tually made of his ability, will not only incur the disgrace of being an 
empty pretender, but will have proved a source of injury to those who 
nave suffered themselves to be deceived and imposed upon by him. 


1. Ἐπισκεψώμεθα δέ, εἰ καὶ ἀλαζονείας ἀποτρέπων τοὺς 
συνόντας, ἀρετῆς ἐπιμελεῖσθαι προέτρεπεν " ἀεὶ γὰρ ἔλε- 
γεν, ὡς οὐκ εἴη καλλίων ὁδὸς ἐπ᾽ εὐδοξίᾳ, ἢ δι’ ἧς ἄν τις 
ἀγαθὸς τοῦτο γένοιτο, ὃ καὶ δοκεῖν βούλοιτο. Ὅτι δ᾽ ἀλη- 
θὴ ἔλεγεν, ὧδε ἐδίδασκεν. 2. ᾿Ενθυμώμεθα γάρ, ἔφη, εἰ 
“εἰς, μὴ ὧν ἀγαθὸς αὐλητής, δοκεῖν βούλοιτο, τί ἂν αὐτῷ 
ποιητέον εἴη; ao’ οὐ τὰ ἔξω τῆς τέχνης μιμητέον τοὺς ἡ 


89 XENOPHON’S MEMORABILIA, [1.2% ᾧ δ. 


ἀγαθοὺς αὐλητάς ; Kai πρῶτον μέν, ὅτι ἐκεῖνοι σκεύη τε 
καλὰ κέκτηνται, καὶ ἀκολούθους πολλοὺς περιάγονται, καὶ 
τούτῳ ταῦτα ποιητέον" ἔπειτα, ὅτι ἐκείνους πολλοὶ ἐπαι- 
vovot, καὶ τούτῳ πολλοὺς ἐπαινέτας παρασκευαστέον. 
᾿Αλλὰ μὴν ἔργον γε οὐδαμοῦ ληπτέον, ἢ εὐθὺς ἐλεγχθή- 
σεται γελοῖος ὦν, καὶ οὐ μόνον αὐλητὴς κακός, ἀλλὰ καὶ 
ἄνθρωπος ἀλαζών. Καίτοι πολλὰ μὲν δαπανῶν, μηδὲν δὲ 
ὠφελούμενος, πρὸς δὲ τούτοις κακοδοξῶν, πῶς οὐκ ἐπιπό- 
νὸς τε, καὶ ἀλυσιτελῶς, καὶ καταγελάστως βιώσεται; 8. 
Ὥς δ᾽ αὔτως, εἴ τις βούλοιτο στρατηγὸς ἀγαθός, μὴ ὦν, 
φαίνεσθαι, ἢ κυθερνήτης, ἐννοῶμεν, τί ἂν αὐτῷ συμθαίνοι. 
‘Ap’ οὐκ ἄν, εἰ μέν, ἐπιθυμῶν τοῦ δοκεῖν ἱκανὸς εἶναι ταῦτα 
πράττειν, μὴ δύναιτο πείθειν, ταύτῃ λυπηρόν ; εἰ δὲ πεί- 
σειεν, ἔτι ἀθλιώτερον ; Δῆλον γάρ, ὅτι κυθερνᾶν τε κατα- 
σταθεὶς ὁ μὴ ἐπιστάμενος, ἢ στρατηγεῖν, ἀπολέσειεν ἂν ode 
ἥκιστα βούλοιτο, καὶ αὐτὸς αἰσχρῶς τε καὶ κακῶς ἀπαλ- 
λάξειεν. 4. 'Ὡςαύτως δὲ καὶ τὸ πλούσιον, καὶ τὸ ἀνδρειον, 
καὶ τὸ ἰσχυρόν, μὴ ὄντα, δοκεῖν ἀλυσιτελὲς ἀπέφαινε " 
προςτάττεσθαι γὰρ αὐτοῖς ἔφη μείζω, ἢ κατὰ δύναμιν, καὶ 
μὴ δυναμένους ταῦτα ποιεῖν, δοκοῦντας ἱκανοὺς εἶναι, 
συγγνώμης οὐκ ἂν τυγχάνειν. 5, ᾿Απατεῶνα δ᾽ ἐκάλει οὐ 
utkpov μέν, εἴ τις ἀργύριον, ἢ σκεῦος παρά Tov πειθοῖ λα- 
θὼν ἀποστεροίη, πολὺ δὲ μέγιστον, ὅςτις μηδενὸς ἄξιος ὧν 
ἐξηπατήκει, πείθων, ὡς ἱκανὸς εἴη τῆς πόλεως ἡγεῖσθαι. 
Ἐμοὶ μὲν οὖν ἐδόκει καὶ τοῦ ἀλαζονεύεσθαι ἀποτρέπειν 
τοὺς συνόντας ταάδε διαλεγόμενος. 


XENOPHON’S MEMORABILIA 


ΟΕ 


SOCRATES. 


BOOK IL 








CHAPTER I. 


SUMMARY. 


SocraTes having suspected that a certain voluptuary, named Aristip 
pus, was desirous of engaging in the management of public affairs, proves 
to him that one who cultivates such an intention ought first of all to be 
under strict self-control, lest, allured by. the charms of pleasure, and dis- 
gusted at the same time by the toil and fatigue of public as, he may 
prove recreant to his duty. (§ 1-7.) 

On Aristippus’ having confessed, however, that his inclinations did not 
lead him to public affairs but to an inactive and pleasurable existence 
(§ 8, 9), Socrates starts a new inquiry, namely, which of the two lead hap- 
pier lives, they who command, or they who are subjected to the command 
of others; in other words, masters or slaves. (§ 10.) Aristippus, how 
ever, declares that he himself wishes neither to command as a master nor 
to serve as a slave, but to be free, since freedom is the path that most of 
all leads to a happy existence. (§ 11.) Socrates thereupon proceeds to 
show that freedom, in the sense in Which Aristippus understands the 
term, is at war with the first principles of human society, in which state 
the condition of either governing or being governed is a necessary one ; 
and that he who is unwil:ing to submit to this condition either in public 
or private life, is eventually compelled by the more powerfal to flee, as it 
were, to slavery for refuge. (§ 12, 13.) 

When Aristippus, upon this, being still unwilling to yield the point 
declared that he confined himself to no ane commonwealth, but moved 
about as a citizen of the world, Socrates proceeds to show both the other 
dangers that threaten him who keeps roaming from land to land, and 
especially the risk which he runs of falling into slavery; in which state 
as Socrates explains to him, a person like Aristippus, who wishes to do 
nothing, and yet expects to do well, is dealt with after a very summary 
fashion. (14-16.) 

At length, driven to extremity, Aristippus charges those who engage 

B2 


δὲ XENOPHON’S {ll. 1. καὶ 5. 


m pu lic affairs with folly, in voluntatily taking upon themselves a labo 
rious and annoying task (ᾧ 17); whereupon Socrates procceds to show 
him that there is a wide difference between those who labor voluntarily, 
and those who labor because compelled so to do: that the former may 
desist whenever they please, but the latter not: and that the former, 
moreover, undergo all labors cheerfully, both from the consciousness of 
doing what is right and good in itself, and from the prospect of eventually 
receiving a rich recompense from others. (§ 17-19). And, besides, a life 
of indolent enjoyment is conducive to health neither of body nor of mind, 
whereas active exertion, whether corporeal or intellectual, always leads 
to the happiest results; it being a well-established rule that the gods give 
nothing good unto mortals without labor and care. Socrates then shows, 
both by the testimony of poets (§ 20), and that of Prodicus, also, in his 
beantifal apologue respecting the “ Choice of Hercules,” that trae happi- 
ness can only be obtained by a temperate and virtuous career. (§ 21-34.) 


1. ’EAOKEI δέ μοι και τοιαῦτα λέγων προτρέπειν τοὺς 
συνόντας ἀσκεῖν ἐγκράτειαν πρὸς ἐπιθυμίαν βρωτοῦ, καὶ 
ποτοῦ, καὶ ὕπνου, καὶ ῥίγους, καὶ ϑάλπους, καὶ πόνον 
Γνοὺς δέ τινα τῶν συνόντων ἀκολαστοτέρως ἔχοντα πρὸς 
τὰ τοιαῦτα, ἘΠπέ μοι, ἔφη, ὦ ᾿Αρίστιππε, εἰ δέοι σε παι- 
δεύειν παραλαθόντα δύο τῶν νέων, τὸν μέν, ὅπως ἱκανὸς 
ἔσται ἄρχειν, τὸν δέ, ὅπως μηδ᾽ ἀντιποιήσεται ἀρχῆς, πῶς 
ἂν ἑκάτερον παιδεύοις; Βούλει σκοπῶμεν ἀρξάμενοι ἀπὸ 
τῆς τροφῆς, ὥςπερ ἀπὸ τῶν στοιχείων; Καὶ ὁ ᾿Αρίστιππος 
ἔφη" Δοκεῖ γοῦν μοι ἡ τροφὴ ἀρχὴ εἶναι" οὐδὲ γὰρ ζῴη γ᾽ 
ἄν τις, εἰ μὴ τρέφοιτο. 2. Οὔκουν τὸ μὲν βούλεσθαι σίτου 
ἅπτεσθαι, ὅταν Spa ἥκῃ, ἀμφοτέροις εἰκὸς παραγίγνεσθαι ; 
Εἰκὸς γάρ, ἔφη. Τὸ οὖν προαιρεῖσθαι τὸ κατεπεῖγον μᾶλ.- 
λον πράττειν, ἢ τῇ γαστρὶ χαρίζεσθαι, πότερον ἂν αὐτῶν 
ἐθίζοιμεν; Τὸν εἰς τὸ ἄρχειν, ἔφη, νὴ Δία, παιδευόμενον, 
ὅπως μὴ τὰ τῆς πόλεως ἄπρακτα γίγνηται παρὰ τὴν ἐκεί- 
νου ἀρχήν. Οὔκουν, ἔφη, καὶ ὅταν πιεῖν βούλωνται, τὸ 
δύνασθαι διψῶντα ἀνέχεσθαι τῷ αὐτῷ προςθετέον; Πάνυ 
μὲν οὖν, ἔφη. 8. Τὸ δὲ ὕπνου ἐγκρατῆ εἶναι, ὥςτε δύνα 
σθαι καὶ ὀψὲ κοιμηθῆναι καὶ πρωΐ ἀναστῆναι, καὶ ἀγρυπ- 
νῆσαι, εἴ τι δέοι, ποτέρῳ ἂν προςθείημεν; Καὶ τοῦτο, ἔφη, 
τῷ αὐτῷ. Ti δέ; ἔφη, τὸ ἀφροδισίων ἐγκρατῆ εἶναι, ὥςτε 
μὴ διὰ ταῦτα κωλύεσθαι πράττειν, εἴ τε δέοι; Καὶ τοῦτα 


[{Ὶ ὁ Ὁ.] MEMORABILIA. sa 


ἔφη, TO αὐτῷ. Té δέ; τὸ μὴ φεύγειν τοὺς πόνους, ἀλλ᾽ 
ἐθελοντὴν ὑπομένειν, ποτέρῳ ἂν προςθείημεν; “Xai τοῦτο, 
ἔφη, τῷ ἄρχειν παιδευομένῳ. Ti δέ; τὸ μαθεῖν, εἴ τι ἐπι- 
τήδειόν ἐστι μάθημα πρὸς τὸ κρατεῖν τῶν ἀντιπάλων, πο- 
τέρῳ ἂν προςεῖναι μᾶλλον πρέποι; Πολύ, νὴ Δί᾽, ἔφη, τῳ 
ἄρχειν παιδευομένῳ " καὶ γὰρ τῶν ἄλλων οὐδὲν ὄφελος 
ἄνευ τῶν τοιούτων μαθημάτων. 4. Οὔκουν 6 οὕτω πεπιαι- 
δευμένος ἦττον ἂν δοκεῖ σοι ὑπὸ τῶν ἀντιπάλων, ἢ τὰ 
λοιπὰ ζῶα, ἁλίσκεσθαι ; τούτων γὰρ δήπου τὰ μὲν γαστρὶ 
δελεαζόμενα, καὶ μάλα ἔνια δυςωπούμενα, ὅμως τῇ ἐπιθυ- 
μίᾳ τοῦ φαγεῖν ἀγόμενα πρὸς τὸ δέλεαρ, ἁλίσκεται, τὰ δὲ 
ποτῷ ἐνεδρεύεται. Πάνυ μὲν οὖν, ἔφη. Οὔκουν καὶ ἄλλα 
ὑπὸ λαγνείας, οἷον οἵ τε ὄρτυγες καὶ οἱ πέρδικες, τοῖς ϑη- 
ράτροις ἐμπίπτουσι ; Συνέφη καὶ ταῦτα. 5. Οὔκουν δοκεῖ 
σοι αἰσχρὸν εἷναι ἀνθρώπῳ, ταὐτὰ πάσχειν τοῖς ἀφρονε 

στάτοις τῶν ϑηρίων ; ὥςπερ οἱ μοιχοὶ εἰςέρχονται εἰς τὰς 
εἱρκτάς, εἰδότες ὅτι κίνδυνος τῷ μοιχεύοντι, ἅ τε ὁ νόμος 
ἀπειλεῖ, παθεῖν, καὶ ἐνεδρευθῆναι, καὶ ληφθέντα ὑθρισθῆναι" 
καὶ τηλικούτων μὲν ἐπικειμένων τῷ μοιχεύοντι κακῶν τε 
καὶ αἰσχρῶν, buwe εἰς τὰ ἐπικίνδυνα φέρεσθαι, ap’ οὐκ ἤδη 
τοῦτο παντάπασι κακοδαιμονῶντός ἐστιν; "ἘἜμοιγε δοκεῖ, 
ἔφη. 6. Τὸ δὲ εἶναι μὲν τὰς ἀναγκαιοτάτας πλείστας 
πράξεις τοῖς ἀνθρώποις ἐν ὑπαίθρῳ, οἷον τάς τε πολεμικάς, 
καὶ τὰς γεωργικάς, καὶ τῶν ἄλλων οὐ τὰς ἐλαχίστας, τοὺς 
δὲ πολλοὺς ἀγυμνάστως ἔχειν πρός τε ψύχη καὶ ϑάλπη, οὐ 
δοκεῖ σοι πολλὴ ἀμέλεια εἶναι; Συνέφη καὶ τοῦτο Ovx«- 
ουν δοκεῖ oot τὸν μέλλοντα ἄρχειν ἀσκεῖν δεῖν καὶ ταῦτα 
εὐπετῶς φέρειν ; Πάνυ μὲν οὗν, ἔφη. 7. Οὔκουν, εἰ τοὺς 
ἐγκρατεῖς τούτων ἁπάντων εἰς τοὺς ἀρχικοὺς τάττομεν, 
τοὺς ἀδυνάτους ταῦτα ποιεῖν εἰς τοὺς μηδ᾽ ἀντιποιησόμέ- 
νους τοῦ ἄρχειν τάξομεν; Συνέφη καὶ τοῦτο. Ti odv; 
ἐπειδὴ καὶ τούτων ἑκατέρου τοῦ φύλου τὴν τάξιν οἶσθα, 
ἤδη ποτ᾽ ἐπεσκέψω, εἰς ποτέραν τῶν τάξεων τούτων σαυ- 
τὸν δικαίως ἂν τάττοις; 8. “Eywy’, ἔφη ὁ ᾿Αρίστιππος " 
καὶ οὐδαμῶς γε τάττω ἐμαυτὸν εἰς τὴν τῶν ἄρχειν βουλο- 


86 XENOPHON’S [II. 1. § 12, 


μένων ταξιν. Kai γὰρ πάνυ μοι δοκεῖ ἄφρονος ἀνθρώπου 
εἶναι τό, μεγάλου ἔργου ὄντος τοῦ ἑαυτῷ τὰ δέοντα Tapa-/ 
σκευάζειν, μὴ ἀρκεῖν τοῦτο, ἀλλὰ προςαναθέσθαι τὸ καὶ 
τοῖς ἄλλοις πολίταις, ὧν δέονται, πορίζειν " καὶ ἑαυτῷ μὲν 
πολλά, ὧν βούλεται, ἐλλείπειν, τῆς δὲ πόλεως προεστῶτα, 
ἐὰν μὴ πάντα, ὅσα ἡ πόλις βούλεται, καταπράττῃ, τούτου 
δίκην ὑπέχειν, τοῦτο πῶς οὐ πολλὴ ἀφροσύνη ἐστί; 9. 
Καὶ γὰρ ἀξιοῦσιν αἱ πόλεις τοῖς ἄρχουσιν, ὥςπερ ἐγὼ τοῖς 
οἰκέταις, χρῆσθαι. ᾿Εγώ τε γὰρ ἀξιῶ τοὺς ϑεράποντας 
ἐμοὶ μὲν ἄφθονα τὰ ἐπιτήδεια παρασκευάζειν, αὐτοὺς δὲ 
μηδενὸς τούτων ἅπτεσθαι" al τε πόλεις οἴονται χρῆναι 
τοὺς ἄρχοντας ἑαυταῖς μὲν ὡς πλεῖστα ἀγαθὰ πορίζειν, 
αὐτοὺς δὲ πάντων τούτων ἀπέχεσθαι. "Eye οὖν τοὺς μὲν 
βουλομένους πολλὰ πράγματα ἔχειν αὑτοῖς τε καὶ ἄλλοις 
παρέχειν, οὕτως ἂν παιδεύσας εἰς τοὺς ἀρχικοὺς καταστή- 
σαιμε" ἐμαυτὸν τοίνυν τάττω εἰς τοὺς βουλομένους ἡ 
ῥᾷστά τε καὶ ἥδιστα βιοτεύειν. 10. Καὶ ὁ Σωκράτης ἔφη 
Βούλει οὖν καὶ τοῦτο σκεψώμεθα, πότεροι ἥδιον ζῶσιν, οἱ 
ἄρχοντες, ἢ οἱ ἀρχόμενοι, Πάνυ μὲν οὖν, ἔφη. Πρῶτον 
μὲν τοίνυν τῶν ἐθνῶν, ὧν ἡμεῖς ἴσμεν, ἐν μὲν τῇ ᾿Ασίᾳ 
Πέρσαι μὲν ἄρχουσιν, ἄρχονται δὲ Σύροι, καὶ Φρύγες, καὶ 
Λυδοί: ἐν δὲ τῇ Ἐῤὐρώπῃ, Σκύθαι μὲν ἄρχουσι, Μαιῶται δὲ 
ἄρχονται" ἐν δὲ τῇ Λιδύῃ, Καρχηδόνιοι μὲν ἄρχουσι, Ai- 
ὅνες δὲ ἄρχονται. Τούτων οὖν ποτέρους ἥδιον οἴει ζῆν; 
ἢ τῶν Ελλήνων, ἐν οἷς καὶ αὐτὸς el, πότεροίΐ σοι δοκοῦσιν 
ἥδιον, οἱ κρατοῦντες, ἢ οἱ κρατούμενοι, ζῆν; 11. ᾿Αλλ 
ἐγώ τοι, ἔφη ὁ ᾿Αρίστιππος, οὐδὲ εἰς τὴν δουλείαν αὖ ἐμαυ- 
τὸν τάττω: ἀλλ᾽ εἶναι τίς μοι δοκεῖ μέση τούτων ὁδός, ἣν 
πειρῶμαι βαδίζειν, οὔτε dv’ ἀρχῆς, οὔτε διὰ δουλείας, ἀλλὰ 
δι’ ἐλευθερίας, ἥπερ μάλιστα πρὸς εὐδαιμονίαν ἄγει. 12, 
ἾΑλλ᾽ εἰ μέντοι, ἔφη ὁ Σωκράτης, ὥςπερ οὔτε δι᾽ ἀρχῆς, 
οὔτε διὰ δουλείας ἡ ὁδὸς αὕτη φέρει, οὕτως μηδὲ δι᾽ ἀνθρώ- 
πων ἴσως ἄν τι λέγοις" εἰ μέντοι ἐν ἀνθρώποις ὦν, μήτε 
ἄρχειν ἀξιώσεις, μήτε ἄρχεσθαι, μήτε τοὺς ἄρχοντας ἑκὼν 
ϑεοαπεύσεις, oluai σε ὁρᾶν, ὡς ἐπίστανται οἱ κρείττονες 


I. 1. 86} MEMORABILIA, es 3? 


τοὺς ἥττονας καὶ κοινῇ καὶ ἰδίᾳ κλαίοντας καθίσαντες 
δούλοις χρῆσθαι." 18. Ἢ λανθάνουσί σε οἱ, ἄλλων σπει- 
οάντων καὶ φυτευσάντων, τόν τε σῖτον τέμνοντες καὶ δεν- 
δροκοποῦντες, kai πάντα τρόπον πολιορκοῦντες τοὺς ἥττας; 
νας καὶ μὴ ϑέλοντας ϑεραπεύειν, ἕως ἂν πείσωσιν ἑλέσθαι 
δονλεύειν ἀντὶ τοῦ πολεμεῖν τοῖς κρείττοσι; καὶ ἰδίᾳ αὖ 
οἱ ἀνδρεῖοι καὶ δυνατοὶ τοὺς ἀνάνδρους καὶ ἀδυνάτους οὐκ 
οἶσθα ὅτι καταδουλωσάμενοι καρποῦνται; ᾿Αλλ᾽ ἐγώ τοι, 
ἔφη, ἵνα μὴ πάσχω ταῦτα, οὐδ᾽ εἰς πολιτείαν ἐμαυτὸν κα- 
ταπκλείω, ἀλλὰ ξένος πανταχοῦ εἰμι. 14. Kai ὁ Σωκράτης 
ἔφη" Τοῦτο μέντοι ἤδη λέγεις δεινὸν πάλαισμα" τοὺς γὰρ 
ξένους, ἐξ ob ὅ τε Σίννις, καὶ ὁ Σκείρων, καὶ 6 ἹΤροκρού 
στῆς ἀπέθανον, οὐδεὶς ἔτι ἀδικεῖ" ἀλλὰ νῦν οἱ μὲν πολι: 
τευόμενοι ἐν ταῖς πατρίσι, καὶ νόμους τίθενται, ἵνα μὴ 
ἀδικῶνται, καὶ φίλους πρὸς τοῖς ἀναγκαίοις καλουμένοις 
ἄλλους κτῶνται βοηθούς, καὶ ταῖς πόλεσιν ἐρύματα περι- 
βάλλονται, καὶ ὅπλα κτῶνται, οἷς ἀμύνονται τοὺς ἀδικοῦν- 
τας, καὶ πρὸς τούτοις ἄλλους ἔξωθεν συμμάχους κατασκευ- 
άζονται" καὶ οἱ μὲν πάντα ταῦτα κεκτημένοι ὅμως ἀδι- 
κοῦνται" 15. Σὺ δὲ οὐδὲν μὲν τούτων ἔχων, ἐν δὲ ταῖς 
ὁδοῖς, ἔνθα πλεῖστοι ἀδικοῦνται, πολὺν χρόνον διατρίθων, 
εἰς ὁποίαν 0 ἂν πόλιν ἀφίκῃ, τῶν πολιτῶν πάντων ἥττων 
ὦν, καὶ τοιοῦτος, οἵοις μάλιστα ἐπιτίθενται οἱ βουλόμενοι 
ἀδικεῖν, ὅμως, διὰ τὸ ξένος elvat, οὐκ ἂν οἴει ἀδικηθῆναι ; 
ἧ, διότι αἱ πόλεις σοι κηρύττουσιν ἀσφάλειαν καὶ προςιόντι 
καὶ ἀπιόντι, ϑαῤῥεῖς ; ἢ διότι καὶ δοῦλος ἂν οἴει τοιοῦτος 
εἷναι, οἷος μηδενὶ δεσπότῃ λυσιτελξϊῖν ; τίς γὰρ ἂν ἐθέλοι 
ἄνθρωπον ἐν οἰκίᾳ ἔχειν, πονεῖν μὲν μηδὲν ἐθέλοντα, τῇ 
δὲ πολυτελεστάτῃ διαίτῃ χαίροντα; 16. Σκεψώμεθα δὲ 
καὶ τοῦτο, πῶς οἱ δεσπόται τοῖς τοιούτοις οἰκέταις χρῶν- 
ται" ἄρα οὐ τὴν μὲν λαγνείαν αὐτῶν τῷ λιμῷ owdpori- 
ζουσι; κλέπτειν δὲ κωλύουσιν, ἀποκλείοντες ὅθεν ἄν τι 
λαθεῖν 4; τοῦ δὲ δραπετεύειν δεσμοῖς ἀπείργουσι; τὴν 
ἀργίαν δὲ πληγαῖς ἐξαναγκάζουσιν ; ἢ σὺ πῶς ποιεῖς, ὅταν 
τῶν οἰκετῶν τινα τοιοῦτον ὄντα καταμανθάνῃς, 17. Κο. 


88 XENOPHON’S [lt. 1. ὁ 20 


λάζω, ἔφη, πῶ): κακοῖς, ἕως ἂν δουλεύειν ἀναγκάσω 
᾿Αλλὰ γάρ, ὦ Σώκρατες, οἱ εἰς τὴν βασιλϊκὴν τέχνην παι- 
δευόμενοι, ἣν δοκεῖς μοι σὺ νομίζειν εὐδαιμονίαν εἶναι, τί 
δαφέρουσι τῶν ἐξ ἀνάγκης κακοπαθούντων, εἴ ye πεινή- 
σουσι, καὶ διψήσουσι, καὶ ῥιγώσουσι, καὶ ἀγρυπνήσουσι, καὶ 
τἄλλα πάντα μοχθήσουσιν ἑκόντες ; ἐγὼ μὲν γὰρ οὐκ old’, 
ὅ τι διαφέρει, τὸ αὐτὸ δέρμα ἑκόντα ἢ ἄκοντα μαστιγοῦ- 
σθαι, ἢ ὅλως τὸ αὐτὸ σῶμα πᾶσι τοῖς τοιούτοις ἑκόντα ἢ 
ἄκοντα πολιορκεῖσθαι, ἄλλο γε ἢ ἀφροσύνη πρόςζεστι τῷ 
ϑέλοντι τὰ λυπηρὰ ὑπομένειν. 18. Τί δέ; ὦ ᾿Αρίστιππε, 
ὁ Σωκράτης ἔφη, οὐ δοκεῖ σοι τῶν τοιούτων διαφέρειν τὰ 
ἑκούσια τῶν ἀκουσίων, ἡ ὃ μὲν ἑκὼν πεινῶν φάγοι ἄν, 
ὁπότε βούλοιτο; καὶ ὁ ἑκὼν διψῶν πίοι, καὶ τἄλλα ὡςαύ- 
τως" τῷ δ᾽ ἐξ ἀνάγκης ταῦτα πάσχοντι οὐκ ἔξεστιν, ὁπό- 
ταν βούληται, παύεσθαι ; ἔπειτα ὁ μὲν ἑκουσίως ταλαιπω 
οῶν ἐπ᾽ ἀγαθῇ ἐλπίδι πονῶν εὐφραίνεται, οἷον οἱ τὰ ϑηρία 
ϑηρῶντες ἐλπίδι TOY λήψεσθαι ἡδέως μοχθοῦσι. 19. Καὶ 
τὰ μὲν τοιαῦτα ἄθλα τῶν πόνων μικροῦ τινος ἄξιά ἐστι" 
τοὺς δὲ πονοῦντας, ἵνα φίλους ἀγαθοὺς κτήσωνται, ἢ ὅπως 
ἐχθροὺς χειρώσωνται, ἢ ἵνα δυνατοὶ γενόμενοι καὶ τοῖς σώ- 
μασι καὶ ταῖς ψυχαῖς, καὶ τὸν ἑαυτῶν οἶκον καλῶς οἰκῶσι, 
καὶ τοὺς φίλους εὖ ποιῶσι, καὶ τὴν πατρίδα εὐεργετῶσι, 
πῶς οὐκ οἴεσθαι χρὴ τούτους καὶ πονεῖν ἡδέως εἰς τὰ τοι- 
avta, καὶ Civ εὐφραινομένους, ἀγαμένους μὲν ἑαυτούς, 
ἐπαινουμένους δὲ καὶ ζηλουμένους ὑπὸ τῶν ἄλλων; . 90. 
"Ere δὲ αἱ μὲν ῥᾳδιουργίαι, καὶ ἐκ τοῦ παραχρῆμα ἡδοναί, 
οὔτε σώματι εὐεξίαν ai εἰσιν ἐνεργάζεσθαι, ὥς φασιν 
οἱ yupvaocrai, οὔτε ψυχῇ ἐπιστήμην ἀξιόλογον οὐδεμίαν 
ἐμποιοῦσιν" αἱ δὲ διὰ καρτερίας ἐπιμέλειαι τῶν καλῶν τε 
κἀγαθῶν ἔργων ἐξικνεῖσθαι ποιοῦσιν, ὥς φασιν οἱ ἀγαθοὶ 
ἄνδρες " λέγει δέ που καὶ Ἡσίοδος 


Τὴν μὲν γὰρ κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι 
Ῥηϊδίως - λείη μὲν ὁδός, μάλα ὁ᾽ ἐγγύθι ναίει. 
Tac & ἀρετῆς ἱδρῶτα ϑεοὶ προπάροιθεν ἔθηκαν 
᾿Αθάνατοι " μακρὸς δὲ καὶ ὄρθιος οἶμος ἐπ᾽ αὐτήν, 


Il. 1. 9 24, MEMORABILIA. 39 


Kai τρηχὺς τὸ πρῶτον" ἐπὴν δ᾽ εἰς ἄκρον ἵκηται, 

Ῥηϊδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. 
Μαρτυρεῖ δὲ καί ᾿Επίχαρμος ἐν τῷδε" 

Τῶν πόνων πωλοῦσιν ἡμῖν πάντα τἀγάθ' οἱ ϑεοί. 
Καὶ ἐν ἄλλῳ δὲ τόπῳ φησίν, 

Ὦ πονηρέ, μὴ τὰ μαλακὰ μώεο, μὴ τὰ σκλήρ᾽ ἔχῃς. 

21. Καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ 
᾿ περὶ τοῦ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, 
ὡςαύτως περὶ τῆς ἀρετῆς ἀπυφαίνεται, ὧδέ πως λέγων, 
ὅσα ἐγὼ μέμνημαι " φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς 
ἥθην ὡρμᾶτο, ἐν ἡ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι 
δηλοῦσιν, εἴτε τὴν δι᾽ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον, 
εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι, ἀπο- 
ροῦντα, ὁποτέρων τῶν ὁδῶν τράπηται. 22. Καὶ φανῆναι 
αὐτῷ δύο γυναῖκας προϊέναι μεγάλας, τὴν μὲν ἑτέραν ed- 
πρεπῆ τε ἰδεῖν καὶ ἐλευθέριον, φύσει κεκοσμημένην τὸ μὲν 
σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφρο- 
σύνῃ, ἐσθῆτι δὲ λευκῇ " τὴν δὲ ἑτέραν τεθραμμένην μὲν εἰς 
πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ 
μὲν χρῶμα, ὥςτε λευκητέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος 
δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα, ὥςτε δοκεῖν ὀρθοτέραν τῆς 
φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα 
δέ͵, ἐξ ἧς ἂν μάλιστα ὥρα διὰλάμποι, κατασκοπεῖσθαι δὲ 
ϑαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καί, εἴ τις ἄλλος αὐτὴν ϑεᾶται, 
πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποθλέπειν. 23. 
Ὥς δ᾽ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν 
πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δ᾽ ἑτέραν, 
φθάσαι βουλομένην, προςδραμεῖν τῷ Ἡρακλεῖ, καὶ εἰπεῖν " 
Ope σε, ὦ Ἡράκλεις, ἀποροῦντα, ποίαν ὁδὸν ἐπὶ τὸν βίον 
τράπῃ" ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην 
τε καὶ ῥάστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς 
ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαθιώσει. 94. 
ἸΙρῶτον μὲν γὰρ οὐ πολέμων, οὐδὲ πραγμάτων φροντιεῖς, 
ἀλλὰ σκοπούμενος διέσει, τί ἂν κεχαρισμένον ἢ σιτίον ἢ 

" 


40 XENOPION 8 [Π..1. § 28 


ποτὸν εὕροις, ἢ τί dv ἰδών, ἢ ti ἀκούσας, τερφθείης, ἢ τί. 
νων ὀσφραινέμενος, ἢ ἁπτόμενος ἡσθείης, καὶ πῶς ἂν μαλα- 
κώτατα καθεύδοις, καὶ πῶς ἂν ἀπετώτατα τούτων πάντων 
τυγχάνοις. 25. ᾿Εὰν δέ ποτε γένηταΐ τις ὑποψία σπά- 
νεως, ἀφ᾽ ὧν ἔσται ταῦτα, ob φόδος, μή σε ἀγάγω ἐπὶ τό, 
πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῆ, 
ταῦτα πορίζεσθαι" ἀλλ᾽ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τού- 
τοις σὺ χρήσει, οὐδενὸς ἀπεχόμενος, ὅθεν ἂν δυνατὸν ἡ τι 
κερδᾶναι" πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ ξυνοῦσιν 
ἐξουσίαν ἔγωγε παρέχω. 26. Καὶ ὁ Ἡρακλῆς, ἀκούσας 
ταῦτα, Ὧ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; Ἢ δέ" Οἱ 
μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦν. 
τές με ὑποκοριζόμενοι ὀνομάζουσί με Κακίαν. 27. Καὶ ἐν 
τούτῳ, ἡ ἑτέρα γυνὴ προςελθοῦσα εἶπε" Kai ἐγὼ ἥκω πρὸς 
σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε, καὶ τὴν φύ 
σιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα- ἐξ ὧν ἐλπίζω, εἰ 
τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρ᾽ ἄν σε τῶν καλῶν καὶ 
σεμνῶν ἐργάτην ἀγαθὸν γενέσθαι, καὶ ἐμὲ ἔτι πολὺ ἐντι- 
μοτέραν, καὶ ἐπ᾽ ἀγαθοῖς διαπρεπεστέραν φανῆναι" οὐκ 
ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλ᾽, ἧπερ οἱ ϑεοὶ διέ- 
θεσαν, τὰ ὄντα διηγήσομαι per’ ἀληθείας. 38. Τῶν γὰρ 
ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας 
ϑεοὶ διδόασιν ἀνθρώποις - ἀλλ᾽ εἴτε τοὺς ϑεοὺς ἴλεως εἶναί 
σοι βούλει, ϑεραπευτέον τοὺς ϑεοὺς " εἴτε ὑπὸ φίλων ἐθέ- 
λεις ἀγαπᾶσθαι, τοὺς φίλους evepyerntéov: εἴτε ὑπό τινος 
πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον " εἴτε 
ὑπὸ τῆς “Ἑλλάδος πάσης ἀξιοῖς ἐπ᾽ ἀρετῇ ϑαυμάζεσθαι, τὴν 
Ἑλλάδα πειρατέον εὖ ποιεῖν " εἴτε γῆν βούλει σοι καρποὺς 
ἀφθόνους φέρειν, τὴν γῆν ϑεραπευτέον " εἴτε ἀπὸ βοσκη- 
μάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελη- 
τέον εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι, καὶ βούλει δύνα- 
σθαι τούς τε φίλους ἐλευθεροῦν, καὶ τοὺς ἐχθροὺς χειροῦ- 
σθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμέ- 
νων μαθητέον, καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον" εἰ 
δὲ καὶ τῷ σώματι θούλει δυνατὸς εἶναι, τῇ γνώμῃ UNS 
> 


ι1..1,. § 32.] MEMORABILIA, df 


telv ἐθιστέον τὸ σῶμα, Kai γυμναστέον σὺν πόνοις Kai 
ἱδρῶτι. 29. Kai ἡ Kania ὑπολαθοῦσα εἷπεν, ὥς φησι po 
δικος + ᾽᾿Ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν 
ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ 
dadiav καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 
Καὶ ἡ ᾿Αρετὴ εἶπεν: 80. Ὦ τλῆμον, ti δὲ σὺ ἀγαθὸν 
ἔχεις, ἢ τί ἡδὺ οἶσθα, μηδὲν τούτων ἕνεκα πράττειν ἐθέ 
λουσω; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, 
ἀλλά, πρὶν ἐπιθυμῆσαι, πάντων ἐμπίπλασαι, πρὶν μὲν πει- 
viv ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, καὶ ἵνα μὲν ἡδέως 
φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίνῃς, οἴνους 
τε πολυτελεῖς παρασκευάζει, καὶ τοῦ ϑέρους χιόνα περι- 
θέουσα ζητεῖς " ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς 
στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόθαθρω 
ταῖς κλίναις παρασκευάζει " οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ 
τὸ μηδὲν ἔχειν, ὅ τι ποιῇς, ὕπνου ἐπιθυμεῖς. 31. ᾿Αθάνα- 
τος δὲ οὖσα, ἐκ ϑεῶν μὲν ἀπέῤῥιψαι, ὑπὸ dé ἀνθρώπων 
ἀγαθῶν ἀτιμάζει: τοῦ δὲ πάντων ἡδίστου ἀκούσματος, 
ἐπαίνοι ἑαυτῆς, ἀνήκοος el, καὶ τοῦ πάντων ἡδίστου ϑεά- 
ματος ἀθέατος - οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν ᾿ 
τεθέαδαι. Τίς δ᾽ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δ᾽ ἂν 
δεομένῃ τινὸς ἐπαρκέσειεν ; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ 
ϑιάσου τολμήσειεν εἶναι; οἱ νέοι μὲν ὄντες τοῖς σώμασιν 
ἀδύνατοί εἰσι, πρεσθύτεροι δὲ γενόμενοι, ταῖς ψυχαῖς ἀνό- 
ητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπό 
νως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμέ- 
νοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ 
μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ 
γῆρας ἀποθέμενοι. 32. ᾿Εγὼ δὲ σύνειμι μὲν ϑεοῖς, σύνειμι 
δὲ ἀνθρώποις τοῖς ἀγαθοῖς - ἔργον δὲ, καλόν, οὔτε ϑεῖον 
οὔτε ἀνθρώπινον, χωρὶς ἐμοῦ γίγνεται" τιμῶμαι δὲ μάλε 
στα πάντων καὶ παρὰ ϑεοῖς καὶ παρὰ ἀνθρωποις οἷς προςή- 
κει, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ ὠύλαξ οἵ- 
κων δεσπόταις, εὐμενὴς δὲ παρασ-άτις οἰκέταις, ἀγαθὴ δὲ 
συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, Bebaia δὲ τῶν ἐν πολέ’ 


42 XENOPHON 5 Il. 1. ᾧ 84, 


μῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 33. "ἔστι 
δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ 
ποτῶν ἀπόλαυσις ἀνέχονται γάρ, ἕως ἄν. ἐπιθυμήσωσιν 
αὐτῶν. Ὕπνος δὲ αὐτοῖς πάρεστιν ἡδίων, ἢ τοῖς ἀμόχθοις, 
καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται, οὔτε διὰ τοῦτον 
ιεθιᾶσι τὰ δέοντα πράττειν. Καὶ οἱ μὲν νέοι τοῖς τῶν 
πρεσθυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραΐτεροι ταῖς τῶν 
νέων τιμαῖς ἀγάλλονται: καὶ ἡδέως μὲν τῶν παλαιῶν 
πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττον- 
τες, de’ ἐμὲ φίλοι μὲν ϑεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, 
τίμιοι δὲ πατρίσιν" ὅταν δ᾽ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ 
μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρό- 
νον ὑμνούμενοι ϑάλλουσι. Τοιαῦτά σοι, ὦ παῖ τοκέων 
ἀγαθῶν 'Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστο- 
τάτην εὐδαιμονίαν κεκτῆσθαι. 34, Οὕτω πως διώκει Πρό- 
δικος τὴν ὑπ᾽ ᾿Αρετῆς Ἡρακλέους παίδευσιν, ἐκόσμησε 
μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν, ἢ ἐγὼ νῦν. 
Σοὶ δ᾽ οὖν ἄξιον, ὦ ᾿Αρίστιππε, τούτων ἐνθυμουμένῳ πει- 
ρᾶσθαΐ τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου 


φροντίζειν. τ es 





CHAPTER Il. 


SUMMARY. 


Tuts chapter, which contains a conversation between Socrates and his 
eldest son, Lamprocles, who was angry with his mother, treats of the 
duty of children toward their parents. The points developed in the coarse 
of it are as follows: 

1. They are called ungrateful men who do not make any return for 
favors received when able so to do, 

2. Ungrateful persons must be ranked among the unjust. (§ 1, 2.) 

3. The greater the benefit received, the more unjust must he be regard- 
ed who does not make a return for it. Those benefits, however, are to be 
viewed as the greatest, which are bestowed upon children by their pa- 
rents, and more particularly by their mothers. (§ 3-6.) Hence it clearly 
flows that, even though a mother be violent and harsh of temper, she 
ought still to be loved and reverenced by a son, since he ‘knows that she 
dves not act from any evil intent, but bas all the while the sincerest 


MH. 2. ᾧ 5.} MEMORABILIA. 43 


wishes for his welfare. (§ 7-12.) How great a crime, then, ingratit 146 tu 
parents is, may be seen even from this, that they who are guilty of the same 
are both punished by the laws and held in contempt by men. (§ 13, 14.) 


1. Αἰσθόμενος δέ ποτε Λαμπροκλέα, τὸν πρεσθύτατον 
υἱὸν ἑαυτοῦ, πρὸς τὴν μητέρα χαλεπαίνοντα, Einé μοι, 
ἔφη, ὦ παῖ, οἶσθά τινας ἀνθρώπους ἀχαρίστους καλουμέ- 
νους; Καὶ μάλα, ἔφη ὁ νεανίσκος. ἹΚαταμεμάθηκας οὖν 
τοὺς τί ποιοῦντας τὸ ὄνομα τοῦτο ἀποκαλοῦσιν ; "ἔγωγε, 
ἔφη" τοὺς γὰρ εὖ παθόντας, ὅταν, δυνάμενοι χάριν ἀπο- 
δοῦναι, μὴ ἀποδῶσιν, ἀχαρίστους καλοῦσιν. Οὔκουν δο- 
Koval σοι ἐν τοῖς ἀδίκοις καταλογίζεσθαι τοὺς ἀχαρίστους, ᾿ 
Ἔμοιγε, ἔφη. 2. Ἤδη δέ ποτ’ ἐσκέψω, εἰ ἄρα, ὥςπερ τὸ 
ἀνδραποδίζεσθαι τοὺς μὲν φίλους ἄδικον εἷναι δοκεῖ, τοὺς 
δὲ πολεμίους δίκαιον, καὶ τὸ ἀχαριστεῖν πρὸς μὲν τοὺς 
φίλους ἄδικόν ἐστι, πρὸς δὲ τοὺς πολεμίους δίκαιον ; Kai 
μάλα, ἔφη καὶ δοκεῖ μοι, ὑφ᾽ οὗ ἄν τις εὖ παθών, εἴτε φί- 
λου εἴτε πολεμίου, μὴ πειρᾶται χάριν ἀποδιδόναι, ἄδικος 
εἷναι. 8. Οὔκουν, εἴ γε οὕτως ἔχει τοῦτο, εἱλικρινῆς τις 
ἂν εἴη ἀδικία ἡ ἀχαριστία; Συνωμολόγει. Οὔκουν, ὅσῳ 
ἄν τις μείζω ἀγαθὰ παθών, μὴ ἀποδιδῷ χάριν, τοσούτῳ 
ἀδικώτερος ἂν εἴη; Συνέφη καὶ τοῦτο. Τίνας οὖν, ἔφη, 
ὑπὸ «τίνων εὕροιμεν ἂν μείζονα εὐεργετημένους, ἢ παῖδας 
ὑπὸ γονέων ; οὺὃς οἱ γονεῖς ἐκ μὲν οὐκ ὄντων ἐποίησαν 
εἶναι, τοσαῦτα δὲ καλὰ ἰδεῖν καὶ τοσούτων ἀγαθῶν μετα- 
σχεῖν, boa οἱ ϑεοὶ παρέχουσι τοῖς ἀνθρώποις. ἃ δὴ καὶ 
οὕτως ἡμῖν δοκεῖ παντὸς ἄξια εἷναι, ὥςτε πάντες τὸ κατα- 
λιπεῖν αὐτὰ πάντων μάλιστα φεύγομεν " καὶ αἱ πόλεις ἐπὶ 
τοῖς μεγίστοις ἀδικήμασι ζημίαν ϑάνατον πεποιήκασιν, ὡς 
οὐκ ἂν μείζονος κακοῦ φόθῳ τὴν ἀδικίαν παύσοντες. 4. 
Καὶ μὴν οὐ τῶν γε ἀφροδισίων ἕνεκα παιδοποιεῖσθαι τοὺς 
ἀνθρώπους ὑπολαμθάνεις - φανεροὶ δ᾽ ἐσμὲν καὶ σκοπούμε- 
νοι, ἐξ ὁποίων ἂν γυναικῶν βέλτιοτα ἡμῖν τέκνα γένοιτο. 
5. Kai ὁ μέν γε ἀνὴρ τήν τε γυναῖκα τρέφει, καὶ τοῖς 
μέλλουσιν ἔσεσθαι παισὶ προπαρασκευάζει πάντα, ὅσα ἂν 
οἴηται συνοίσειν αὐτοῖς πρὸς τὸν βίον καὶ ταῦτα ὡς ἂν 


44 XENOPHON’S {il 2.9 v. 


δύνηται πλεῖστα" ἡ δὲ γυνὴ ὑποδεξαμένη τε pépet τὸ hop 
τίον τοῦτο, βαρυνομένη τε, καὶ κινδυνεύουσα περὶ τοῦ βίου, 
καὶ μεταδιδοῦσα τῆς τροφῆς, ἡ καὶ αὐτὴ τρέφεται, καὶ σὺν 
πολλῷ πόνῳ διενέγκασα καὶ τεκοῦσα, τρέφει τε καὶ ἐπιμε- 
λεῖται, οὔτε προπεπονθυῖα οὐδὲν ἀγαθόν, οὔτε γιγνῶσκον 
τὸ βρέφος ὑφ᾽ ὅτου εὖ πάσχει, οὐδὲ σημαίνειν δυνάμενον, 
ὅτου δεῖται, ἀλλ᾽ αὐτὴ στοχαζομένη τά τε συμφέροντα καὶ 
τὰ κεχαρισμένα πειρᾶται ἐκπληροῦν, καὶ τρέφει πολὺν χρό- 
νον, καὶ ἡμέρας καὶ νυκτὸς ὑπομένουσα πονεῖν, οὐκ εἰδυῖα, 
τίνα τούτων χάριν ἀπολήψεται. 6. Καὶ οὐκ ἀρκεῖ ϑρέψαι 
μόνον, ἀλλὰ καί, ἐπειδὰν δόξωσιν ἱκανοὶ εἶναι οἱ παῖδες 
μανθάνειν τι, ἃ μὲν ἂν αὐτοὶ ἔχωσιν οἱ γονεῖς ἀγαθὰ πρὸς 
τὸν βίον, διδάσκουσιν " ἃ δ᾽ ἂν οἴωνται ἄλλον ἱκανώτερον 
εἶναι διδάξαι, πέμπουσι πρὸς τοῦτον δαπανῶντες, καὶ ἐπι- 
μελοῦνται, πάντα ποιοῦντες, ὅπως οἱ παῖδες αὑτοῖς γένων- 
ται ὡς δυνατὸν βέλτιστοι. 7. Πρὸς ταῦτα ὃ νεανίσκος 
ἔφη " ᾿Αλλά τοι, εἰ καὶ πάντα ταῦτα πεποίηκε καὶ ἄλλα 
τούτων πολλαπλάσια, οὐδεὶς ἂν δύναιτο αὐτῆς ἀνασχέσθαι 
τὴν χαλεπότητα. Καὶ ὁ Σωκράτης - Πότερα δὲ οἴει, ἔφη, 
ϑηρίου ἀγριότητα δυςφορωτέραν εἶναι, ἢ μητρός; ᾿γὼ - 
μὲν oluat, ἔφη, τῆς μητρός, τῆς γε τοιαύτης. Ἤδη πώποτε 
οὖν ἢ δακοῦσα κακόν τί σοι ἔδωκεν, ἢ λακτίσασα, οἷα ὑπὸ 
ϑηρίων. ἤδη πολλοὶ ἔπαθον; 8. ᾿Αλλά, νὴ Δία, ἔφη, λέγει, 
ἃ οὐκ ἄν τις ἐπὶ τῷ βίῳ παντὶ, βούλοιτο ἀκοῦσαι. Σὺ δὲ 
πόσα, ἔφη ὁ Σωκράτης, οἴει ταύτῃ δυςάνεκτα, καὶ τῇ φωνῇ 
καὶ τοῖς ἔργοις, ἐκ παιδίου δυςκολαίνων, καὶ ἡμέρας καὶ 
νυκτὸς πράγματα παρασχεῖν, πόσα δὲ λυπῆσαι βάμνωκι 
"AAW οὐδεπώποτε αὐτήν, ἔφη, οὔτ᾽ εἶπα, οὔτ᾽ ἐποίησα οὐ- 
δέν, ἐφ᾽ © ἠσχύνθη. 9. Τί δέ; οἴει, ἔφη, χαλεπώτερον el- 
vai σοι ἀκούειν, ὧν αὐτὴ 700 ἢ τοῖς ὑποκριταῖς, ὅταν ἐν 
ταῖς τραγῳδίαις ἀλλήλους τὰ ἔσχατα λέγωσιν; ᾿Αλλ᾽, 
οἶμαι, ἐπειδὴ οὐκ οἴονται τῶν λεγόντων οὔτε τὸν ἐλέγ- 
χοντα ἐλέγχειν, ἵνα ζημιώσῃ, οὔτε τὸν ἀπειλοῦντα ἀπει- 
λεῖν, ἵνα κακόν τι ποιήσῃ, ῥᾳδίως φέρουσι. Σὺ δ᾽ et εἰδώς, 
ὡς ὅ τι λέγει σοι ἡ μήτηρ, οὐ μόνον οὐδὲν κακὸι νοοῦσι 


iI. 2. ὃ 14:] MEMORABILIA. 15 


λέγει, ἀλλὰ Kai βουλομένη σοι ἀγαθὰ εἷναι, ὅσα οὐδενὶ 
ἄλλῳ, χαλεπαίνεις ; ἢ νομίζεις κακόνουν τὴν μητέρα σοι 
εἷναι; Οὐ δῆτα, ἔφη, τοῦτό γε οὐκ οἴομαι. 10. Καὶ 6 
Σωκράτης, Οὐκοῦν, ἔφη, σὺ ταύτην, εὔνουν τέ σοι οὖσαν, 
καὶ ἐπιμελομένην, ὡς μάλιστα δύναται, κάμνοντος, ὅπως 
ὑγεαίνῃς τε καὶ ὅπως τῶν ἐπιτηδείων μηδενὸς ἐνδεὴς ἔσει, 
καὶ πρὸς τούτοις, πολλὰ τοῖς ϑεοῖς εὐχομένην ἀγαθὰ ὑπὲρ 
σοῦ, καὶ εὐχὰς ἀποδιδοῦσαν, χαλεπὴν εἶναι φῇς ; ἐγὼ μὲν 
υἷμαι, εἰ τοιαύτην μὴ δύνασαι φέρειν μητέρα, τἀγαθά σε οὐ 
δύνασθαι φέρειν. 11. Eimé δέ μοι, ἔφη, πότερον ἄλλον 
τινὼ οἴει δεῖν ϑεραπεύειν, ἢ παρεσκεύασαι μηδενὶ ἀνθρώ- 
Tov πειρᾶσθαι ἀρέσκειν, μηδ᾽ ἕπεσθαι, μηδὲ πείθεσθαι μήτε 
στρατηγῷ, μήτε ἄλλῳ ἄρχοντι; Ναὶ μὰ Δί᾽ ἔγωγε, ἔφη. 
12. Οὔκουν, ἔφη ὁ Σωκράτης, καὶ τῷ γείτονι βούλει σὺ 
ἀρέσκειν, ἵνα σοι καὶ πῦρ ἐναύῃ, ὅταν τούτου δέῃ, καὶ ἀγα- 
θοῦ τέ σοι γίγνηται συλλήπτωρ, καί, ἄν τι σφαλλόμενος 
τύχης, εὐνοϊκῶς ἐγγύθεν βοηθῇ σοι; Ἔνγωγε, ἔφη. Τί δε; 
συνοδοιπύρον, ἢ σύμπλουν, ἢ εἴ τῳ ἄλλῳ ἐντυγχάνοις, ov- 
δὲν ἄν σοι διαφέροι φίλον ἢ ἐχθρὸν γενέσθαι, ἢ καὶ τῆς 
παρὰ τούτων εὐνοίας οἴει δεῖν ἐπιμελεῖσθαι ; "Eywye, ἔφη. 
18. Εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ 
unrépa τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν ϑε- 
ραπεύειν ; οὐκ οἷσθ᾽ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας 
οὐδεμιᾶς ἐπιμελεῖται, οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ 
πεπονθότας χάριν οὐκ ἀποδιδόντας, ἐὰν δέ τις γονέας μὴ 
ϑεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι, καὶ ἀποδοκιμαζουσα 
οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεθῶς ϑνόμενα 
ὑπὲρ τῆς πόλεως, τούτου ϑύοντος, οὔτε ἄλλο καλῶς καὶ 
δικαίως οὐδὲν ἂν τούτου πράξαντος; Kai νὴ Δία ἐάν τις 
τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ 
γοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις. 
ι4. Σὺ οὖν, ὦ παῖ, ἂν σωφρονῇς, τοὺς μὲν ϑεοὺς παραιτήσει 
συγγνώμονάς σοι εἷναι, εἴ τι παρημέληκας τῆς μητρός, μή 
σε καὶ οὗτοι νομίσαντες ἀχάριστον εἶναι, οὐκ ἐθέλωσιν εὖ 
ποιεῖν" τοὺς δὲ ἀνθρώποις ad φυλάξει, μή σε αἰσθόμενοι 


46 . ENOPHON’S [Il. 3. 91 


τῶν γονέων ἀμελοῦντα πάντες ἀτιμάσωσιν͵ κᾷτα ἐν ἐρημίᾳ 
φίλων ἀναφανῇς" εἰ γάρ σε ὑπολάθοιεν πρὸς τοὺς γονεῖς 
ἀχάριστον εἶναι, οὐδεὶς ἂν νομίσειεν εὖ σε ποιήσας χάριν 
ἀπολήψεσθα:. 





CHAPTER III. 


. SUMMARY. 


Socrates having observed that Cherephon and Chesrecrates, two 
brothers, with whom he was acquainted, were at variance, wished very 
much to reconcile them to each other, and employed for this purpose the 
following arguments: 

1. A brother ought to be dearer to one than riches (§ 1); for the pos- 
session of riches is doubtful and uncertain, unless you have friends and 
companions, through whose aid yon may be enabled to retain and enjoy 
these. (§ 2, 3.) The truest friend, moreover, is undoubtedly that one 
who has been given to you by nature, namely, a brother. For, in the first 
place, the being born of the same parents, and the being brought up under 
the same roof, ought to prove a powerful bond of union; and, in the next 
place, he who has a brother is less exposed to attacks from others than 
he who has none. (§ 4.) Σ 

2. This being the case, duty requires of us that, even if a brother enter- 
tain angry and hostile feelings toward us, still we must not imitate him in 
this, but must strive to conciliate and appease him (§ 5-9); and the trae 
mode of conciliating will be by endeavoring to work upon his feelings 
through the medium of kind words and actions (§ 10-14); which course it 
‘will be the more incumbent upon you to pursue if you are the younger 
brother, since it is every where an established rule that the younger show 
respect to the elder. (§ 15-17.) 

3. Brothers ought not to be in opposition to one another, but ought to 
live together in perfect harmony. And as, in the case of the body, two 
pairs of limbs, &c., such as, for example, hands, legs, feet, lend mutual 
aid; so no situation ought to hinder brothers who live in amity from ren- 
dering one another the most essential service. (ᾧ 18, 19.) 


1. Χαιρεφῶντα δέ ποτε καὶ Χαιρεκράτην, ἀδελφὼ μὲν 
ὄντε ἀλλήλοιν, ἑαυτῷ δὲ γνωρίμω, αἰσθόμενος διαφερομέ- 
νω, ἰδὼν τὸν Χαιρεκράτην, Εἰπέ μοι, ἔφη, ὦ Χαιρέκρατες, 
οὐ δήπου καὶ σὺ εἰ τῶν τοιούτων ἀνθρώπων, οἱ χρησιμώ- 
τερον νομίζουσι χρήματα ἢ ἀδελφούς ; καὶ ταῦτα, τῶν μὲν 
ἀφρόνων ὄντων, τοῦ δὲ φρονίμου, καὶ τῶν μὲν βοηθείας 
δεομένων, τοῦ δὲ βοηθεῖν δυνωιένου, καὶ πρὸς τούτοις τὧν 


-᾿ 


II. 8. § 8.] MEMORABILAA. 41 


μὲν πλειόνων ὑπαρχόντων, Tov δὲ Evoc. 2. Θαυμαστὸν 
δὲ καὶ τοῦτο, εἴ τις τοὺς μὲν ἀδελφοὺς ζημίαν ἡγεῖται, ὅτι 
οὐ καὶ τὰ τῶν ἀδελφῶν κέκτηται, τοὺς δὲ πολίτας οὐχ 
ἡγεῖται ζημίαν, ὅτε οὐ καὶ τὰ τῶν πολιτῶν ἔχει, ἀλλ᾽ ἐν- 
ταῦθα μὲν δύναται λογίζεσθαι, ὅτι κρεῖττον σὺν πολλοῖς 
οἰκοῦντα ἀσφαλῶς ἀρκοῦντα ἔχειν, ἢ μόνον διαιτώμενον 
τὰ τῶν πολιτῶν ἐπικινδύνως πάντα κεκτῆσθαι, ἐπὶ δὲ τῶν 
ἀδελφῶν τὸ αὐτὸ τοῦτο ἀγνοοῦσι. 8. Καὶ οἰκέτας μὲν οἱ 
δυνάμενοι ὠνοῦνται, ἵνα συνεργοὺς ἔχωσι, καὶ φίλους 
κτῶνται, ὡς βοηθῶν δεόμενοι, τῶν δ᾽ ἀδελφῶν ἀμελοῦσιν, 
ὥςπερ ἐκ πολιτῶν μὲν γιγνομένους φίλους, ἐξ ἀδελφῶν δὲ 
οὐ γιγνομένους. 4. Kai μὴν πρὸς φιλίαν μέγα μὲν ὑπάρ- 
yet τὸ ἐκ τῶν αὐτῶν φῦναι, μέγα. δὲ τὸ ὁμοῦ τραφῆναι, 
ἐπεὶ καὶ τοῖς ϑηρίοις πόθος τις ἐγγίγνεται τῶν συντρόφων" 
πρὸς δὲ τούτοις, καὶ οἱ ἄλλοι ἄνθρωποι τιμῶσί τε μᾶλλον 
τοὺς συναδέλφους ὄντας τῶν ἀναδέλφων, καὶ ἧττον τού 
τοις ἐπιτίθενται. 5. Καὶ ὁ Χαιρεκράτης εἶπεν" ᾿Αλλ᾽ εἰ 
μέν, ὦ Σώκρατες, μὴ μέγα εἴη τὸ διάφορον, ἴσως ἂν δέοι 
φέρειν τὸν ἀδελφόν, καὶ μὴ μικρῶν ἕνεκα φεύγειν " ἀγαθὸν 
γάρ, ὥςπερ καὶ σὺ λέγεις, ἀδελφός, ὧν οἷον δεῖ - ὁπότε 
μέντοι παντὸς ἐνδέοι, καὶ πᾶν τὸ ἐναντιώτατον εἴη, τί ἄν 
τις ἐπιχειροίη τοῖς ἀδυνάτοις; 6. Καὶ ὁ Σωκράτης ἔφη" 
Πότερα δέ, ὦ Χαιρέκρατες, οὐδενὶ ἀρέσαι δύναται Χαιρε- 
φῶν, ὥςπερ .ovdé σοί, ἢ ἔστιν οἷς καὶ πάνυ. ἀρέσκει; Ata 
τοῦτο γάρ τοι, ἔφη, ὦ Σώκρατες, ἄξιόν ἐστιν ἐμοὶ μισεῖν 
αὐτόν, ὅτι ἄλλοις βὲν ἀρέσκειν δύναται, ἐμοὶ δέ, ὅπου ἂν 
παρῇ, πανταχοῦ καὶ ἔργῳ καὶ λόγῳ ζημία μᾶλλον, ἢ ὠφέ- 
λειά ἐστιν. 7. ἾΑρ᾽ οὗν, ἔφη ὁ Σωκράτης, ὥςπερ ἵππος τῷ 
ἀνεπιστήμονι μέν, ἐγχειροῦντι δὲ χρῆσθαι, ζημία ἐστίν, 
οὕτω καὶ ἀδελφός, ὅταν τις αὐτῷ μὴ ἐπιστάμενος ἐγχειρῇ 
χρῆσθαι, ζημία ἐστίν; 8. Πῶς δ᾽ ἂν, ἐγώ, ἔφη 6 Χαιρε- 
κράτης, ἀνεπιστήμων εἴην ἀδελφῷ χρῆσθαι, ἐπιστάμενός 
γε καὶ εὖ λέγειν τὸν εὖ λέγοντα, καὶ εὖ τοιεῖν τὸν εὖ ποι-. 
οὔντα; τὸν μέντοι καὶ λόγῳ καὶ ἔργῳ πειρώμενον ἐμὰ 
ὠνιᾶν, οὐκ ἂν δυναίμην οὔτ᾽ εὖ λέγειν, οὔτ᾽ εὖ ποιεῖν, ἀλλ 


48 XENOPHON’S [IL 3. § 14. 


οὐδὲ πειράσο.αι. ς Kai 6 Σωκράτης ἔφη" Θαυμαστά ye 
λέγεις, ὦ Χαιρέκρατε:ς, εἰ κύνα μέν, εἴ σοι ἣν ἐπὶ mpoba- 
τοις ἐπιτήδειος ὦν, καὶ τοὺς μὲν ποιμένας ἠσπάζετο, σοὶ 
δὲ προςιόντι ἐχαλέπαινεν, ἀμελήσας ἂν τοῦ ὀργίζεσθαι 
ἐπειρῶ εὖ ποιήσας πραῦνειν αὐτόν, τὸν δὲ ἀδελφὸν φὴς μὲν 
μέγα ἂν ἀγαθὸν εἶναι, ὄντα πρὸς σὲ οἷον δεῖ, ἐπίστασθαι 
δὲ ὁμολογῶν καὶ εὖ ποιεῖν καὶ εὖ λέγειν, οὐκ ἐπιχειρεῖς 
. ψηχανᾶσθαι, ὅπως σοι ὡς βέλτιστος ἔσται; 10. Kai 6 
Χαιρεκράτης, Δέδοικα, ἔφη, ὦ Σώκρατες, μὴ οὐκ ἔχω ἐγὼ 
τοσαύτην σοφίαν, ὥςτε Χαιρεφῶντα ποιῆσαι πρὸς ἐμὲ οἷον 
Jet. Καὶ μὴν οὐδέν γε ποικίλον, ἔφη ὁ Σωκράτης, οὐδὲ 
καινὸν δεῖ ἐπ᾽ αὐτόν, ὡς ἐμοὶ δοκεῖ, μηχανᾶσθαι, οἷς δὲ καὶ 
σὺ ἐπίστασαι αὐτός, οἴομαι ἂν αὐτὸν ἁλόντα περὶ πολλοῦ 
ποιεῖσθαί σε. 11. Οὐκ ἂν φθάνοις, ἔφη, λέγων, εἴ τι ἤσθη- 
aai με φίλτρον ἐπιστάμενον, ὃ ἐγὼ εἰδὼς λέληθα ἐμαυτόν. 
Λέγε δή μοι, ἔφη, εἴ τινα τῶν γνωρίμων βούλοιο κατεργάξ 
σασθαι, ὁπότε ϑύοι, καλεῖν σε ἐπὶ δεῖπνον, τί ἂν ποιοίης ; 
Δῆλον, ὅτι κατάρχοιμι ἂν τοῦ αὐτός, ὅτε ϑύοιμι, καλεῖν 
ἐκεῖνον. 12. ἘΠ δὲ βούλοιη τῶν φίλων τινὰ προτρέψασθαι, 
ὁπότε ἀποδημοίης, ἐπιμελεῖσθαι TOP σῶν, τί ἂν ποιοίης; 
Δῆλον, ὅτε πρότερος ἂν ἐγχειροίην ἐπιμελεῖσθαι τῶν ἐκεί- 
νου, ὁπότε ἀποδημοίη. 13. El δὲ βούλοιο ξένον ποιῆσαι 
ὑποδέχεσθαι σεαυτόν, ὁπότε ἔλθοις εἰς τὴν ἐκείνου, τί ἂν 
ποιοίης; Δῆλον, ὅτι καὶ τοῦτον πρότερος ὑποδεχοίμην ἄν, 
ὁπότε ἔλθοι ᾿Αθήναζε" καὶ εἴ γε βουλοίμην αὐτὸν προθυ- 
μεῖσθαι διαπράττειν μοι ἐφ᾽ ἃ ἥκοιμι, δῆλον, ὅτι καὶ τοῦτο 
δέοι ἂν πρότερον αὐτὸν ἐκείνῳ ποιεῖν. 14. Πάντ᾽ ἄρα σύ 
γε τὰ ἐν ἀνθρώποις φίλτρα ἐπιστάμενος πάλαι ἀπεκρύπ- 
του" ἢ ὀκνεῖς, ἔφη, ἄρξαι, μὴ αἰσχρὸς φανῇς, ἐὰν πρότερος 
τὸν ἀδελφὸν εὖ ποιῇς; καὶ μὴν πλείστου γε δοκεῖ ἀνὴρ 
ἐπαίνου ἄξιος εἶναι, ὃς ἂν φθάνῃ τοὺς μὲν πολεμίους κα- 
κῶς ποιῶν, τοὺς δὲ φίλους εὐεργετῶν " εἰ μὲν οὖν ἐδόκει 
uot Χαιρεφῶν ἡγεμονικώτερος εἶναι σοῦ πρὸς τὴν φύσιν 
ταιτην, ἐκεῖνον ἂν ἐπειρώμην πείθειν πρότερον ἐγχειρεῖν 
τῷ σε φίλον ποιεῖσθαι" νῦν δέ μοι σὺ δοκεῖς ἡγούμενος 


{h. 3. ὁ 19.4 MEMORABILIA, ; 49 


μᾶλλον ἂν ἐξεργάζεσθαι τοῦτο. 15. Kai ὁ Χαιρεκράτης 
εἷπεν " "Ατόπα λέγεις, ὦ Σώκρατες, καὶ οὐδαμῶς πρὸς σοῦ 
ὅς γε κελεύεις ἐμὲ νεώτερον ὄντα καθηγεῖσθαι" καίτοι τοῦ 
Tov ye παρὰ πᾶσιν ἀνθρώποις τἀναντία νομίζεται, τὸν 
πρεσθύτερον ἡγεῖσθαι παντὸς καὶ ἔργου καὶ λόγου. 16. 
Πῶς ; ἔφη ὁ Σωκράτης - οὗ γὰρ καὶ ὁδοῦ παραχωρῆσαι τὸν 
νεώτερον πρεσθυτέρῳ συντυγχάνοντι πανταχοῦ νομίζεται, 
καὶ καθήμενον ὑπαναστῆναι, καὶ κοίτῃ μαλακῇ τιμῆσαι, 
καὶ λόγων ὑπεῖξαι, ὠγαθέ, μὴ ὄκνει, ἔφη, ἀλλ᾽ ἐγχείρει 
τὸν ἄνδρα καταπραῦνειν, καὶ πάνυ ταχύ σοι ὑπακούσεται " 
οὐχ ὁρᾷς, ὡς φιλότιμός ἐστι, καὶ ἐλευθέριος ; τὰ μὲν. γὰρ 
πονηρὰ ἀνθρώπια οὐκ ἂν ἄλλως μᾶλλον ἕλοις, ἢ εἰ διδοίης 
τι, τοὺς δὲ καλοὺς κἀγαθοὺς ἀνθρώπους προςφελῶς χρώμε.-. 
νος μάλιστ᾽ ἂν κατεργάσαιο. 17. Καὶ 6 Χαιρεκράτης el- 
πεν " ᾽Εὰν οὖν, ἐμοῦ ταῦτα ποιοῦντος, ἐκεῖνος μηδὲν βελ- 
τίων γίγνηται; Ti γὰρ ἄλλο, ἔφη ὁ Σωκράτης, ἢ κινδυ- 
νεύσεις ἐπεδεῖξαι, σὺ μὲν χρηστός τε καὶ φιλάδελφος εἶναι, 
ἐκεῖνος δὲ φαῦλός τε καὶ οὐκ ἄξιος εὐεργεσίας, ἀλλ᾽ οὐδὲν 
οἶμαι τούτων ἔσεσθαι " νομίζω γὰρ αὐτόν, ἐπειδὰν αἴσθη- 
ταί σε προκαλούμενον ἑαυτὸν εἰς τὸν ἀγῶνα τοῦτον, πάνυ 
φιλονεικήῆσειν, ὅπως περιγένηταέξ Gov καὶ λόγῳ Kai ἔργῳ 
εὖ ποιῶν. 18. Nov μὲν γὰρ οὕτως, ἔφη, διάκεισθον, ὥςπερ 
εἰ τὼ χεῖρε, ἃς ὁ ϑεὸς ἐπὶ τὸ συλλαμθάνειν ἀλλήλαιν ἐποί- 
noev, ἀφεμένω τούτου τράποιντο πρὸς τὸ διακωλύειν ἀλ- 
λήλω, ἢ εἰ τὼ πόδε, ϑείᾳ μοίρᾳ πεποιημένω πρὸς τὸ συνερ- 
γεῖν ἀλλήλοιν, ἀμελήσαντε τούτου ἐμποδίζοιεν ἀλλήλω. 
19. Οὐκ. ἂν πολλὴ ἀμαθία εἴη καὶ κακοδαιμονία τοῖς ἐπ᾽ 
ὠφελείᾳ πεποιημένοις ἐπὶ βλάθει χρῆσθαι; Kai μὴν adea- 
φώ γε, ὡς ἐμοὶ δοκεῖ, ὁ ϑεὸς ἐποίησεν ἐπὶ μείζονι ὠφελείᾳ 
ἀλλήλοιν, ἢ χεῖρέ τε, καὶ πόδε, καὶ ὀφθαλμώ, τὰλλά τε, 


ὅσα ἀδελφὰ ἔφυσεν ἀνθρώποις. Χεῖρες μὲν γάρ, εἰ δέοι 


χὐτὰς τὰ πλέον ὀργυιᾶς διέχοντα ἅμα ποιῆσαι, οὐκ ἂν 

δύναιντο, πόδες δὲ WS ἂν ἐπὶ τὰ ὀργνιὰν διέχοντα ἔλθοιεν 

ἅμα, ὀφθαλμοὶ δέ, οἱ καὶ δοκοῦντες ἐπὶ πλεῖστον ἐξικνεῖ- 

ofa, οὐδ᾽ ἂν τῶν ἔτι ἐγγυτέρω ὄντων τὰ ἔμπροσθεν a 
Cc 


᾿ς 


δῦ XENUPHON’S LU. 4. ὁ 4. 


καὶ τὰ ὄπισθεν ἰδεῖν δύναιντο" ἀδελφὼ dé, φίλω ὄντε, 
καὶ πολὺ διεστῶτε πράττετον ἅμα καὶ én’ ὠφελείᾳ GA 
λήλοιν 


- 





CHAPTER IV. 


SUMMARY. 


In this chapter, as well as in many of those that follow, the theme is 
Friendship. In the present chapter the value of friendship is considered = 

1. Many persons are more intent upon any thing else rather than upon 
the acquiring and preserving of friends. (§ 1-4.) 

2. And yet there is no possession*more valuable, or more stable, or 
more directly useful than a good friend. For he takes.cure of the affairs 
and interests of another as if they were his own; he shares with him not 
merely prosperous, but also adverse fortune ; and he provides for the safety 
and prosperity of another as much as, and sometimes even more than, for 
his own. (§ 5-7.) ; 


1. Ἤκουσα δέ ποτε αὐτοῦ Kai περὶ φίλων διαλεγομένου, 
ἐξ ὧν ἔμοιγε ἐδόκει μάλιστ᾽ ἄν τις ὠφελεῖσθαι πρὸς φίλων 
κτῆσίν τε καὶ χρείαν " τοῦτο μὲν γὰρ δὴ πολλῶν ἔφη ἀκού- 
εἰν, ὡς πάντων κτημάτων πράτιστον ἂν εἴη φίλος σαφὴς 
καὶ ἀγαθός, ἐπιμελουμένους δὲ παντὸς μᾶλλον ὁρᾶν ἔφη 
τοὺς πολλοὺς ἢ φίλων κτήσεως. 2. Καὶ γὰρ οἰκίας, καὶ 
ἀγρούς, καὶ ἀνδράποδα, καὶ βοσκήματα, καὶ σκεύη κτωμέ 
νους τε ἐπιμελῶς ὁρᾶν ἔφη, καὶ τὰ ὄντα σώζειν πειρωμέ- 
γους, φίλον δέ, ὃ μέγιστον. ἀγαθὸν εἶναί φασιν, ὁρᾶν ἔφη 
τοὺς πολλούς, οὔτε ὅπως κτήσονται φροντίζοντας, οὔτε 
ὅπως οἱ ὄντες ἑαυτοῖς σώζωνται. 3. ᾿Αλλὰ καί, καμνόν- 
τῶν φίλων τε Kai οἰκετῶν, ὁρᾶν τινας ἔφη τοῖς μὲν οἰκέ- 
ταὶς καὶ ἰατροὺς εἰςάγοντας, καὶ τἄλλα πρὸς ὑγιείαν ἐπι- 
μελῶς παρασκευάζοντας, τῶν δὲ φίλων ὀλεγωροῦντας" ἀπο- 
θανόντων τε ἀμφοτέρων, ἐπὶ μὲν τοῖς οἰκέταις ἀγθομένους 

. καὶ ζημίαν ἡγουμένους, ἐπὲ δὲ τοῖς φίλοις οὐδὲν οἱομένους 
ἐλαττοῦσθαι, καὶ τῶν μὲν ἄλλων κτημάτων οὐδὲν ἐῶντας 
ἀθεράπευτον, οὐδ᾽ ἀνεπίσκεπτον, τῶν δὲ φίλων ἐπιμελείας 
δεομένων ἀμελοῦντας. 4. Ἔτι δὲ πρὸς τούτοις ὁρᾶν ἔφη 
τοὺς πολλοὺς τῶν μὲν ἄλλων κτημάτων, καὶ πάνν πολλῶν 


Il, 45 δ 17 MEMORABILIA. 51 


αὐτοῖς ὄντων, τὸ πλῆθος εἰδότας, THY δὲ φίλων, ὀλίγων 
ὄντων, οὐ μόνον τὸ πλῆθος ἀγνοοῦντας, ἀλλὰ καὶ τοῖς 
πυνθανομένοις τοῦτο καταλέγειν ἐγχειρήσαντας, ove ἐν 
τοῖς φίλοις ἔθεσαν, πάλιν τούτους ἀνατίθεσθαι + τοσοῦτον 
αὐτοὺς τῶν φίλων φροντίζειν. 5. ἹΚαΐτοι πρὸς ποῖον κτῆμα 
τῶν ἄλλων παραθαλλόμενος φίλος ἀγαθός οὐκ ἂν πολλῷ 
κρείττων φανείη; ποῖος γὰρ ἵππος, ἢ ποῖον ζεῦγος οὕτω 
γρήσιμον, ὥςπερ ὁ χρηστὸς φίλος, ποῖον δὲ ἀνδράποδον 
οὕτως εὔνουν καὶ παραμόνιμον, ἢ ποῖον ἄλλο κτῆμα οὕτω 
πάγχρηστον ; 6. Ὃ γὰρ ἀγαθὸς φίλος ἑαυτὸν τάττει πρὸς 
πᾶν τὸ ἐλλεῖπον τῷ φίλῳ, καὶ τῆς τῶν ἰδίων κατασκευῆς, 
καὶ τῶν κοινῶν πράξεως, καί, ἄν τέ τινα εὖ ποιῆσαι δέῃ, 
συνεπισχύει, ἄν τέ τις φόθος ταράττῃ, συμθοηθεῖ, τὰ μὲν 


συναναλίσκων, τὰ δὲ συμπράττων, καὶ τὰ μὲν συμπείθων, 


τὰ δὲ βιαζόμενος, καὶ εὖ μὲν πράττοντας πλεῖστα εὐφραί- 
νων, σφαλλομένους δὲ πλεῖστα ἐπανορθῶν. 7. “A δὲ al 
τε χεῖρες ἑκάστῳ ὑπηρετοῦσι, καὶ οἱ ὀφθαλμοὶ προορῶσι, 
καὶ τὰ ὦτα προακούουσι, καὶ οἱ πόδες διανύτουσι, τούτων 
φίλος εὐεργετῶν οὐδενὸς λείπεται" πολλάκις δέ, ἃ πρὸ αὖ- 
τοῦ τις οὐκ ἐξειργάσατο, ἢ οὐκ εἶδεν, ἢ οὐκ ἤκουσεν, ἢ οὗ 
διήνυσε, ταῦτα 6 φίλος πρὸ τοῦ φίλου ἐξήρκεσεν. "AAW 
ὅμως ἔνιοι δένδρα μὲν πειρῶνται ϑεραπεύειν τοῦ καρποῦ 
ἕνεκεν, τοῦ δὲ παμφορωτάτου κτήματος, ὃ καλεῖται φίλος, 
ἀργῶς καὶ ἀνειμένως οἱ πλεῖστοι ἐπιμέλονται. 





CHAPTER V. 


SUMMARY. 


THE main point involved in the present chapter is, that we should look 
well into ourselves, and see in what estimation we may reasonably hope 
that our friends are holding us, and should also strive to be of as much use 
as possible to them. 

On account of the brevity of the discussion, many things are left to be 

concluded by the reader, rather than expressly stated by Socrates. His 
object, nowever, is to reprove one of his peneere for having deserted a 
friend who was oppressed with penury. 


* 4 


52 'ΧΕΝΟΡΗΟΝ'Β ΠῚ. δ. ὃ 5, 


1. Ἤκουσα δέ ποτε καὶ ἄλλον αὐτοῦ λόγον, ὃς ἐδόκει 
μοι προτρέπειν τὸν ἀκούοντα ἐξετάζειν ἑαυτόν, ὁπόσου τοῖς 
φίλοις ἄξιος εἴη. ᾿Ιδὼν γάρ τινα τῶν ξυνόντων ἀμελοῦντα 
φίλου πενίᾳ πιεζομένου, ἤρετο ᾿Αντισθένη ἐναντίον τοῦ 
ἀμελοῦντος αὐτοῦ, καὶ ἄλλων πολλῶν: 2. “Δρ᾽, ἔφη, ὦ 
᾿Αντίσθενες, εἰσί τινες ἀξίαι φίλων, ὥςπερ οἰκετῶν, Τῶν 
γὰρ οἰκετῶν ὁ μέν που δύο μναῖν ἄξιός ἐστιν, ὁ δὲ οὐδ' 
ἡμιμναίου, ὁ δὲ πέντε μνῶν, ὁ δὲ καὶ δέκα" Νικίας δὲ 6 
Νικηράτου λέγεται ἐπιστάτην εἰς τἀργύρια πρίασθαι τα- 
Advrov* σκοποῦμαιε δὴ τοῦτο, ἔφη, εἰ ἄρα, ὥςπερ τῶν οἶκε- 
τῶν, οὕτω καὶ τῶν φίλων εἰσὶν ἀξίαι. 3. Nai μὰ Ai’, ἔφη 
ὁ ᾿Αντισθένης " ἐγὼ γοῦν βουλοίμην ἂν τὸν μέν τινα φίλον 
μοι εἶναι μᾶλλον, ἢ δύο μνᾶς, τὸν δ' οὐδ᾽ ἂν ἡμιμναίου προ- 
τιμησαίμην, τὸν δὲ καὶ πρὸ δέκα μνῶν ἑλοίμην ἄν, τὸν δὲ 
πρὸ πάντων χρημάτων καὶ πόνων πριαίμην ἂν φίλον μοι 
εἶναι. 4. Οὐκοῦν, ἔφη ὁ Σωκράτης, εἴ γε ταῦτα τοιαῦτά 
ἐστι, καλῶς ἂν ἔχοι ἐξετάζειν τινὰ ἑαυτόν, πόσου ἄρα τυγ- 
χάνει τοῖς φίλοις ἄξιος ὦν, καὶ πειρᾶσθαι ὡς πλείστου ἄξιος 
εἶναι, ἵνα ἧττον αὐτὸν οἱ φίλοι προδιδῶσιν " ἐγὼ γάρ τοι, 
ἔφη, πολλάκις ἀκούω τοῦ μέν, ὅτι προὔδωκεν αὐτὸν φίλος 
ἀνήρ, τοῦ δέ, ὅτι μνᾶν av ἑαυτοῦ μᾶλλον εἴλετο ἀνήρ, ὃν 
ᾧετο φίλον εἶναι. δ. Τὰ τοιαῦτα πάντα σκοπῶ, μή, ὥςπερ, 
ὅταν τις οἰκέτην πονηρὸν πωλῇ, καὶ ἀποδίδωται τοῦ εὑ- 
ρόντος, οὕτω καὶ τὸν πονηρὸν φίλον, ὅταν ἐξῇ τὸ πλεῖον 
τῆς ἀξίας λαθεῖν, ἐπαγωγὸν ἣ προδίδοσθαι" τοὺς δὲ χρη- 
στοὺς οὔτε οἰκέτας πάνυ τι πωλουμένους ὁρῶ, οὔτε φίλους 





CHAPTER VI. 


SUMMARY. 
ΤῊΣ subject of friendship is continued, and the following inquiries ure 
instituted with regard to it: 
1. ‘What kind of persons are we to choose as friends 7. G15) 
3. In what way before we make men our friends, ought we to put them 


ΩΣ 


fz. 6. κκαὶ 4.} MEMORABILIA. Yai 56 


to the test, in order to ascertain whether they will make e, friends or 
not? (§ 6, 7.) 

3. In what way, after a person has been ascertained to be worthy of 
our friendship, are we to proceed to make him our friend? (ᾧ 8-28.) 

These questions hav ng been answered, Socrates makes the following 
remarks in addition: 1. In choosing friends, we must be guided, not by 
mere fairness of exterior, but by internal excellence. (ᾧ 29-32.) 2. Friend- 
ship must necessarily spring from an admiration of what is virtuous 
(Ὁ 33.) 3. This admiration inspires a kindly feeling (§ 34), and this kindly 
feeling impels us to strive in every way to bind the individual unto us as 
a friend. (§ 35.) 4. Now the basis of real friendship is truth and candor 
(§ 36-38); and hence the shortest, and safest, and best road to friendshi3 
is this, to strive to be in reality such as you may wish yur friends to con- 
sider you to be. (§ 39.) 

1, Ἐδόκει δέ μοι καὶ εἰς τὸ δοκιμάζειν φίλους, ὁποίους 
ἄξιον κτᾶσθαι, φρενοῦν τοιάδε λέγων" Hiré μοι, ἔφη, ὦ 
Κριτόθουλε, εἰ δεοίμεθα φίλου ἀγαθοῦ, πῶς ἂν ἐπιχειροίη- 
μὲν σκοπεῖν; apa πρῶτον μὲν ζητητέον, ὅςτις ἄρχει γα- 
στρός τε, καὶ φιλοποσίας, καὶ λαγνείας, καὶ ὕπνου, καὶ 
ἀργίας; ὁ γὰρ ὑπὸ τούτων κρατούμενος οὔτ᾽ αὐτὰς ἑαυτῷ 
δύναιτ᾽ ἄν οὔτε φίλῳ τὰ δέοντα πράττειν; Μὰ Δί᾽, οὐ 
δῆτα, ἔφη. Οὔκουν τοῦ μὲν ὑπὸ τούτων ἀρχομένοι adek- 
τέον δοκεῖ oot εἷναι; Πάνυ μὲν οὖν, ἔφη. 2. Τί γάρ; 
ἔφη, ὅςτις δαπανηρὸς ὧν μὴ αὐτάρκης ἐστίν, ἀλλ᾽ ἀεὶ τῶν 
πλησίον δεῖται, καὶ λαμθάνων μέν, μὴ δύναται ἀποδιδόναι, 
μὴ λαμθάνων δέ, τὸν μὴ διδόντα μισεῖ, οὐ δοκεῖ σοι καὶ 
οὗτος χαλεπὸς φίλος εἶναι; Πάνυ, ἔφη. Οὔκουν ἀφεκ 
τέον καὶ τούτου, ᾿Αφεκτέον “μέντοι, ἔφη. 3. Τί γάρ! 
ὅςτις χρηματίζεσθαι μὲν δύνατα., πολλῶν δὲ χρημάτων 
ἐπιθυμεῖ, καὶ διὰ τοῦτο δυςξύμθολός ἐστι, καὶ λαμθάνων 
μὲν yeerat, ἀποδιδόναι δὲ οὐ βούλεται; ᾿Ἐμοὶ μὲν δοκεῖ, 
ἔφη, οὗτος ἔτι πονηρότερος ἐκείνου εἷνω. 4. Ti dé; ὅςτις 
διὰ τὸν ἔρωτα τοῦ χρηματίζεσθαι μηδὲ ποὸς ἕν ἄλλο σχο- 
λὴν ποιεῖται, ἢ ὁπόθεν αὐτὸς κερδανεῖ; ᾿Αφεκτέον καὶ 
τούτου, ὡς ἐμοὶ δοκεῖ - ἀνωφελὴς γὰρ ἂν εἴη τῷ χρωμένῳ. 
Τί δέ; ὅςτις στασιώδης τέ ἐστι, καὶ ϑέλων πολλοὺς τοῖς 
φίλοις ἐχθροὺς παρέχειν; Φευκτέον. νὴ Δία, καὶ τοῦτον. 
Bi δέ τις τούτων μὲν τῶν κακῶν μηδὲν ἔχοι, εὖ δὲ πάσχων 


δ4 XENOPHON’S [ll. 6. δ 11. 


ἀνέχεται, μηδὲν ὠρον τίζων τοῦ dvrevepyeteiv ; ᾿Ανωφελὴς 
ἂν εἴη καὶ οὗτος " ἀλλὰ ποῖον, ὦ Σώκρατες, ἐπιχειρήσομεν 
φίλον ποιεῖσθαι; 5. Οἷμαι μέν, ὃς τἀναντία τούτων ἐγ- 
κρατὴς μέν ἐστι τῶν διὰ τοῦ σώματος ἡδονῶν, εὔορκος δὲ 
καὶ εὐξύμδολος ὧν τυγχάνει, καὶ φιλόνεικος πρὸς τὸ μὴ 
ἐλλείπεσθαι εὖ ποιῶν τοὺς εὐεργετοῦντας αὐτόν, ὥςτε λυ- 
σιτελεῖν τοῖς χρωμένοις. 6. Πῶς οὖν ἂν ταῦτα δουκιμά- 
σαιμεν, ὦ Σώκρατες, πρὸ τοῦ χρῆσθαι; Τοὺς μὲν ἀνδριαν- 
“οποιούς, ἔφη, δοκιμάζομεν, οὐ τοῖς λόγοις αὐτῶν τεκμαι- 
ρόμενοι, ἀλλ᾽ ὃν ἂν ὁρῶμεν τοὺς πρόσθεν ἀνδριάντας κα 
λῶς εἰργασμένον, τούτῳ πιστεύομεν καὶ τοὺς λοιποὺς εὖ 
ποιήσειν. 7. Καὶ ἄνδρα δὴ λέγεις, ἔφη, ὃς ἂν τοὺς φίλους 
τοὺς πρόσθεν εὖ ποιῶν φαίνηται, δῆλον εἶναι καὶ τοὺς 
ὑστέρους εὐεργετήσοντα; Καὶ γὰρ ἵπποις, ἔφη, ὃν ἂν 
τοῖς πρόσθεν ὁρῶ καλῶς χρώμενον, τοῦτον καὶ ἄλλοις οἶμαι 
καλῶς χρῆσθαι. 8. Elev, ἔφη" ὃς δ᾽ ἂν ἡμῖν ἄξιος φιλίας 
δοκῇ εἶναι, πῶς χρὴ φίλον τοῦτον ποιεῖσθαι ; Πρῶτον μέν, 
ἔφη, τὰ παρὰ τῶν ϑεῶν ἐπισκεπτέον, εἰ συμθουλεύουσιν 
αὐτὸν φίλον ποιεῖσθαι. “Τί οὖν; ἔφη, ὃν ἂν ἡμῖν τε δοκῇ 
καὶ οἱ ϑεοὶ μὴ ἐναντιῶνται, ἔχεις εἰπεῖν, ὅπως οὗτος ϑηρα- 
τέος; 9. Μὰ Δί᾽, ἔφη, ob κατὰ πόδας, ὥςπερ ὁ λαγώς, οὐδ᾽ 
ἀπάτῃ, ὥςπερ αἱ ὄρνιθες, οὐδὲ βίᾳ, ὥςπερ οἱ ἐχθροί ἄκον- 
τα γὰρ φίλον ἑλεῖν ἐργῶδες - χαλεπὸν δὲ καὶ δήσαντα 
κατέχειν, ὥςπερ δοῦλον " ἐχθροὶ γὰρ μᾶλλον ἢ φίλοι γίγ- 
γνονται ταῦτα πάσχοντες. Φίλοι δὲ πῶς ; ἔφη. 10. Εἶναι 
μέν τινάς φασιν ἐπῳδάς, ἃς οἱ ἐπιστάμενοι ἐπάδοντες οἷς 
ἂν βούλωνται φίλους ἑαυτοῖς ποιοῦνται " εἶναι δὲ καὶ φίλ- 
τρα, οἷς οἱ ἐπιστάμενοι πρὸς od¢ ἂν βούλωνται χρώμενοι 
φιλοῦνται ὑπ᾽ αὐτῶν. 11. Πόθεν οὖν, ἔφη, ταῦτα μάθοι- 
μεν ἄν; “A μὲν αἱ Σειρῆνες ἐπῇδον τῷ ᾿Οδυσσεῖ, ἤκουσας 
Ὁμήρου, ὧν ἐστιν ἀρχὴ τοιάδε τις " 

” Acip’ dye δή, πολύαιν᾽ 'Οδυσεῦ, μέγα κῦδος ᾿Αχαιῶν. 
Ταύτην οὗν, ἔφη, τὴν ἐπῳδήν, ὦ Σώκρατες, καὶ τοῖς ἄλ.- 
λοις ἀνθρώποις αἱ Σειρῆνες ἐπάδουσαι κατεῖχον, ὥςτε μὴ 
ἀπιέναι an’ αὐτῶν τοὺς ἐπᾳσθέντας; Οὔκ" ἀλλὰ τοῖς ἐπ 


tl. 6. § 19.] MEMORABILIA. 55 


ἀρετῇ φιλοτιμουμένοις οὕτως ἐπῇδον. 12. Σχεδόν τι Aés 
γεις τοιαῦτα χρῆναι ἑκάστῳ ἐπάδειν, ola μὴ νομιεῖ ἀκούων 
τὸν ἐπαινοῦντα καταγελῶντα λέγειν - οὕτω μὲν yap ἐχθί- 
ων τ᾽ ἂν εἴη, καὶ ἀπελαύνοι τοὺς ἀνθρώπους ἀφ᾽ ἑαυτοῦ, 
εἰ τὸν εἰδότα, ὅτι μικρός τε καὶ αἰσχρὸς καὶ ἀσθενῆς ἐστιν, 
“ ἐπαινοίη λέγων, ὅτι καλός τε καὶ μέγας καὶ ἰσχυρός ἐστιν. 
8. "AAAac δέ τίνας οἷσθα ἐπῳδάς; Οὔκ: ἀλλ᾽ ἤκουσα 
μέν, Ore Περικλῆς πολλὰς ἐπίσταιτο, ἃς ἐπάδων τῇ πόλει 
ἐποίει αὐτὴν φιλεῖν αὑτόν. Θεμεστοκλῆς δὲ πῶς ἐποίησε 
τὴν πόλιν φιλεῖν αὑτόν; Μὰ Δί᾽ οὐκ ἐπάδων, ἀλλὰ περι- 
άψας τι ἀγαθὸν αὐτῇ. 14. Δοκεῖς μοι λέγειν, ὦ Σώκρα- 
τες, ὡς, εἰ μέλλοιμεν ἀγαθόν τίνα κτήσασθαι φίλον, αὐτοὺς 
ἡμᾶς ἀγαθοὺς δεῖ γενέσθαι λέγειν τε καὶ πράττειν. Σὺ δ' 
Gov, ἔφη 6 Σωκράτης, οἷόν τ᾽ εἶναι πονηρὸν ὄντα χρηστοὺς 
φίλους κτήσασθαι; 15. Ἑώρων γάρ, ἔφη ὁ Κριτόθουλος, 
ῥήτοράς τε φαύλους ἀγαθοῖς δημηγόροις φίλους ὄντας, Ka? 
στρατηγεῖν οὐχ ἱκανούς πάνυ στρατηγικοῖς ἀνδράσιν ἑταί- 
ρους. 16. 'Αρ᾽ οὖν, ἔφη, καί, περὶ οὗ διαλεγόμεθα, οἶσθά 
τίνας, of ἀνωφελεῖς ὄντες ὠφελίμους δύνανται φίλους 
ποιεῖσθαι; Μὰ Δί᾽ οὐ δῆτ᾽, ἔφη: ἀλλ᾽ εἰ ἀδύνατόν ἐστι, 
πονηρὸν ὄντα καλοὺς κἀγαθοὺς φίλους κτήσασθαι, ἐκεῖνο 
ἤδη μέλει μοι, εἰ ἔστιν, αὐτὸν καλὸν κἀγαθὸν γενόμενον, 
ἐξ ἑτοίμου τοῖς καλοῖς κἀγαθοῖς φίλον εἶναι. 17. Ὃ τα- 
ράττει σε, ὦ Κριτόθουλε, ὅτε πολλάκις ἄνδρας καὶ καλὰ 
πράττοντας, καὶ τῶν αἰσχρῶν ἀπεχομένους ὁρᾷς, ἀντὶ τοῦ 
φίλους εἶναι, στασιάζοντας ἀλλήλοις, καὶ χαλεπώτερον 
χρωμένους τῶν μηδενὸς ἀξίων ἀνθρώπων. 18, Καὶ οὐ μό- 
vov γ᾽, ἔφη ὁ Κριτόθουλος, οἱ ἰδιῶται τοῦτο ποιοῦσιν, ἀλλὰ 
καὶ πόλεις, αἵ, τῶν τε καλῶν μάλιστα ἐπιμελόμεναι, Kai τὰ 
αἰδγρὰ ἥκιστα προςιέμεναι, πολλάκις πολεμικῶς ἔχουσι 
πρὸς ἀλλήλας. 19. “A λογιζόμενος, πάνυ ἀθύμως ἔχω 
πρὸς τὴν τῶν φίλων κτῆσιν" οὔτε γὰρ τοὺς πονηροὺς ὁρῶ 
φίλους ἀλλήλοις δυναμένους εἶναι " πῶς γὰρ ἂν ἢ ἀχάρι- 
στοι, ἢ ἀμελεῖς, ἢ πλεονέκται, ἢ ἄπιστοι, ἢ ἀκρατεῖς ἄν. 
θρωποι δύναιντο φίλοι γενέσθαι; Οἱ μὲν οὖν πονηροὶ 


56 ᾿ς XENOPHON 8 | {Π.. 6. 9 25 


πάντως ἔμοιγε δοκοῦσιν ἀλλήλοις ἐ χθροὶ μᾶλλον ἢ φίλο 
πεφυκέναι. 20. ᾿Αλλὰ μήν, ὥςπερ σὺ λέγεις, οὐδ᾽ ἂν τοῖς 
χρηστοῖς οἱ πονηροί ποτε συναρμόσειαν sic φιλίαν" πῶς 
γὰρ οἱ τὰ πονηρὰ ποιοῦντες τοῖς τὰ τοιαῦτα μισοῦσι φίλοι 
γένοιντ᾽ ἄν; El δὲ δὴ καὶ οἱ ἀρετὴν ἀσκοῦντες στασιά- 
ζουσί τε περι τοῦ πρωτεύειν ἐν ταῖς πόλεσι, καὶ φθονοῦ 

τες ἑαυτοῖς μισοῦσιν ἀλλήλους, τένες ἔτι φίλοι ἔσοντ' 

καὶ ἐν τίσιν ἀνθρώποις εὔνοια καὶ πίστις ἔσται; 321. ᾽Αλλ᾽ 
ἔχει μέν, ἔφη ὁ Σωκράτης, ποικίλως πως ταῦτα, ὦ Κριτό- 
bovie* φύσει γὰρ ἔχουσιν οἱ ἄνθρωποι τὰ μὲν φιλικά" 
δέονται τε γὰρ» ἀλλήλων, καὶ ἐλεοῦσι, καὶ συνεργοῦντες 
ὠφελοῦσι, καὶ τοῦτο συνιέντες χάριν ἔχουσιν ἀλλήλοις" 
τὰ δὲ πολεμικά" τά τε γὰρ αὐτὰ καλὰ καὶ ἡδέα νομίζοντες, 
ὑπὲρ τούτων μάχονται, καὶ διχογνωμονοῦντες ἐναντιοῦν- 
ται" πολεμικὸν δὲ καὶ ἔρις, καὶ ὀργή" καὶ δυςμεγὺς μὲν 6 
τοῦ πλεονεκτεῖν ἔρως, μισητὸν δὲ ὁ φθόνος. 22. ᾿Αλλ’ 
ὅμως διὰ τούτων πάντων ἡ φιλία διαδυομένη συνάπτει 
τοὺς καλούς τε κἀγαθούς " διὰ γὰρ τὴν ἀρετὴν αἱροῦνται 
μὲν ἄνευ πόνον τὰ μέτρια κεκτῆσθαι μᾶλλον, ἢ διὰ πολέ- 
μου πάντων κυριεύειν, καὶ δύνανται πεινῶντες καὶ διφῶν- 
τες ἀλύπως σίτου καὶ ποτοῦ κοινωνεῖν. 98. Δύγανται δὲ 
καὶ χρημάτων οὗ μόνον, τοῦ πλεονεκτεῖν ἀπεχόμενοι, νομί- 
μως κοινωνεῖν, ἀλλὰ καὶ ἐπαρκεῖν ἀλλήλοις " δύνανται δὲ 
καὶ τὴν ἔριν ob μόνον ἀλύπως, ἀλλὰ καὶ συμφερόντως ἀλ- 
λήλοις διατίθεσθαι, καὶ τὴν ὀργὴν κωλύειν εἰς τὸ μεταμε- 
λησόμενον προϊέναι" τὸν δὲ φθόνον παντάπασιν ἀφαιροῦσι, 
τὰ μὲν ἑαυτῶν ἀγαθὰ τοῖς φίλοις οἰκεῖα παρέχοντες, τὰ δὲ 
τῶν φίλων, ἑαυτῶν νομίζοντες. 24. Πῶς οὖν οὐκ εἰκὸς 
τοὺς καλούς τε. κἀγαθοὺς καὶ τῶν πολιτικῶν τιμῶν μὴ 
μόνον ἀδλαθεῖς, ἀλλὰ καὶ ὠφελίμους ἀλλήλοις κοινωνοὺς 
εἶναι ; οἱ μὲν γὰρ ἐπιθυμοῦντες ἐν ταῖς πόλεσι τιμᾶσθαΐ τὲ 
καὶ ἄρχειν, ἵνα ἐξουσίαν ἔχωσι χρήματά τε κλέπτειν, καὶ 
ἀνθρώπους βιάζεσθαι, καὶ ἡδυπαθεῖν, ἄδικοί τε καὶ πονηροὶ 
ἂν elev, καὶ ἀδύνατοι ἄλλῳ σιναρμόσαι. 25, Ei δέ τις, ἐν 
πόλει τιμᾶσθαι βουλόμενος, ὅπως αὐτός τε μὴ ἀδικῶται, καὶ 


[{. 6. ᾧ 0.3.] MEMORABILIA. 57 


τοῖς φίλοις τὰ δίκαια βοηθεῖν δύνηται, kai ἄρξας ἀγαθόν 
τι ποιεῖν τὴν πατρίδα πειρᾶται, διὰ τί ὁ τοιοῦτος ἄλλῳ 
τοιούτῳ οὐκ ἂν δύναιτο συναρμόσαι; Πότερον τοὺς φί- 


λους ὠφελεῖν μετὰ τῶν καλῶν κἀγαθῶν ἧττον δυνήσεται, 


ἢ τὴν πόλιν εὐεργετεῖν ἀδυνατώτερος ἔσται, καλούς TE 


κἀγαθοὺς ἔχων συνεργούς; 26. ᾿Αλλὰ καὶ ἐν τοῖς γυμνι- 
κοῖς ἀγῶσι δῆλόν ἐστιν, ὅτι, εἰ ἐξὴν τοῖς κρατίστοις συν- 
θεμένους ἐπὶ τοὺς χείρους ἰέναι, πάντας ἂν τοὺς ἀγῶνας 
οὗτοι ἐνίκων, καὶ πάντα τὰ ἄθλα οὗτοι ἐλάμθανον. ἜἘπεὶ 
οὖν ἐκεῖ μὲν οὐκ ἐῶσι τοῦτο ποιεῖν, ἐν δὲ τοῖς πολιτικοῖς 
ἐν οἷς οἱ καλοὶ κἀγαθοὶ κρατιστεύουσιν, οὐδεὶς κωλύει, μεῦ 
οὗ ἄν τις βούληται, τὴν πόλιν εὐεργετεῖν, πῶς οὖν οὐ λυ 

σιτελεῖ τοὺς βελτίστους φίλους κτησάμενον πολιτεύεσθαι 

τούτοις κοινωνοῖς καὶ συνεργοῖς τῶν πράξεων μᾶλλον 1 
ἀνταγωνισταῖς χρώμενον ; “2317. ᾿Αλλὰ μὴν κἀκεῖνο δῆλον 

ὅτι, κἂν πολεμῇ τίς τινι, συμμάχων δεήσεται, καὶ τούτω’ 

πλειόνων, ἐὰν καλοῖς κἀγαθοῖς ἀντιτάττηται. Kai μὴν σ᾽ 
συμμαχεῖν ἐθέλοντες εὖ ποιητέοι, ἵνα ϑέλωσι προθυμεῖσθαι. 
πολὺ δὲ κρεῖττον τοὺς βελτίστους ἐλάττονας εὖ ποιεῖν, ἢ 
τοὺς χείρονας πλείονας ὄντας " οἱ γὰρ πονηροὶ πολὺ πλει- 
όνων εὐεργεσιῶν, ἢ οἱ χρηστοί, δέονται. 28. ᾿Αλλὰ Bad 

ῥῶν, ἔφη, ὦ Κριτόθουλε, πειρῶ ἀγαθὸς γίγνεσθαι, καὶ τοι 
οὗτος γιγνόμενος ϑηρᾶν ἐπιχείρει τοὺς καλούς τε Kaya 
θούς. Ἴσως δ᾽ ἄν τί σοι κἀγὼ συλλαθεῖν εἰς τὴν τῶν 
καλῶν τε κἀγαθῶν ϑήραν ἔχοιμι, διὰ τὸ ἐρωτικὸς εἶναι 

δεινῶς γάρ, ὧν ἂν ἐπιθυμήσω ἀνθρώπων, ὅλος ὥρμημαι ἐπ' 
τὸ φιλῶν τε αὐτοὺς ἀντιφιλεῖσθαι ὑπ᾽ αὐτῶν, καὶ ποθῶν 
ἀντιποθεῖσθαι, καὶ ἐπιθυμῶν ξυνεῖναι καὶ ἀντεπιθυμεῖσθα: 
τῆς ξυνουσίας. 29. ‘Opa δὲ καὶ σοὶ τούτων δεῆσον, ὅταν 
ἐπιθυμήσῃς φιλίαν πρός τινας ποιεῖσθαι. Μὴ σὺ οὖν ἀπο- 
κρύπτου με, οἷς ἂν βούλοιο φίλος γενέσθαι" διὰ γὰρ τὸ 
ἐπιμελεῖσθαι τοῦ ἀρέσαι τῷ ἀρέσκοντί μοι, οὐκ ἀπείρως οἱ- 
μαι ἔχειν πρὸς ϑήραν ἀνθρώπων. 30. Kai ὁ Κριτόθουλος 
ἔφη Kai μήν, ὦ Σώκρατες, τούτων ἐγὼ τῶν μαθημάτων 
πάλαι ἐπιθυμῶ. 33. Καὶ . Σωκράτης ἔφη: Ὅταν οὖν, ὦ 

2 


δ8 XENOFUON’S [Il. 6. § 38 


Κριτόδουλε, φίλος τινὶ βούλῃ γενέσθαι, ἐάσεις με κατει. 
πεῖν σου πρὸς αὐτόν, ὅτι ἄγασαί τε αὐτοῦ, καὶ ἐπιθυμεῖς 
φίλος αὐτοῦ εἶναι; ἹΚατηγόρει, ἔφη ὁ Κριτόθουλος, οὐ- 
ϑένα γὰρ οἶδα μισοῦντα τοὺς ἐπαινοῦντας. 34. ᾿Εὰν δέ 
σου προςκατηγορήσω, ἔφη, ὅτι, διὰ τὸ ἄγασθαι αὐτοῦ, καὶ 
εὐνοϊκῶς ἔχεις πρὸς αὐτόν, dpa μὴ διαδάλλεσθαι δόξεις ὑπ᾽ 
ἐμοῦ; ᾿Αλλὰ καὶ αὐτῷ μοι, ἔφη, ἐγγίγνεται εὔνοια, πρὸς 
οὗς ἂν ὑπολάδϑω εὐνοϊκῶς ἔχειν πρὸς ἐμέ. 35, Ταῦτα μὲν 
δὴ, ἔφη ὁ Σωκράτης, ἐξέσται wor λέγειν περὶ σοῦ, πρὸς οὺς 
ἂν βούλῃ φίλους ποιήσασθαι " ἐὰν δέ μοι ἔτι ἐξουσίαν δῷς 
λέγειν περὶ σοῦ, ὅτι ἐπιμελής τε τῶν φίλων εἶ, καὶ οὐδενὶ 
οὕτω χαίρεις ὡς φίλοις ἀγαθοῖς, καὶ ἐπί τε τοῖς καλοῖς ἔρ- 
γοις τῶν φίλων ἀγάλλει οὐχ ἦττον, ἢ ἐπὶ τοῖς ἑαυτοῦ, καὶ 
ἐπὶ τοῖς ἀγαθοῖς τῶν φίλων χαίρεις οὐδὲν ἧττον, ἢ ἐπὶ 
τοῖς ἑαυτοῦ, ὅπως τε ταῦτα γίγνηται τοῖς φίλοις, οὐκ ἀπο- 
κάμνεις μηχανώμενος, καὶ ὅτι ἔγνωκας ἀνδρὸς ἀρετὴν εἶναι, 
νικᾶν τοὺς μὲν φίλους εὖ ποιοῦντα, τοὺς δ᾽ ἐχθροὺς κακῶς, 
"πάνυ ἂν οἷμαί σοι ἐπιτήδειον εἶναί με σύνθηρον τῶν ἀγα- 
θῶν φίλων. 36. Τί οὖν, ἔφη ὁ Κριτόθουλος, ἐμοὶ τοῦτο 
λέγεις, ὥςπερ οὐκ ἐπὶ σοὶ ὄν, 6 τι ἂν βούλῃ, περὶ ἐμοῦ Aé- 
γειν; Μὰ Δί᾽ οὔχ, ὥς ποτε ἐγὼ ᾿Ασπασίας ἤκουσα ἔφη 
γὰρ τὰς ἀγαθὰς προμνηστρίδας, μετὰ μὲν ἀληθείας τἀγαθὰ 
διαγγελλούσας, δεινὰς εἶναι συνάγειν ἀνθρώπους εἰς κη- 
δείαν, ψευδομένας δ᾽ οὐκ ὠφελεῖν ἐπαινούσας " τοὺς γὰρ 
ἐξαπατηθέντας ἅμα μισεῖν ἀλλήλους τε καὶ τὴν προμνη- 
σαμένην " ἃ δὴ καὶ ἐγὼ πεισθεὶς ὀρθῶς ἔχειν ἡγοῦμαι οὐκ 
ἐξεῖναί μοι περὶ σοῦ λέγειν ἐπαινοῦντι οὐδέν, ὅ τι ἂν μὴ 
ἀληθεύω. 37. Σὺ μὲν ἄρα, ἔφη 6 Κριτόθουλος, τοιοῦτός 
μοι φίλος εἰ, ὦ Σώκρατες, οἷος, ἂν μέν τι αὐτὸς ἔχω ἐπιτή- 
δειον εἰς τὸ φίλους κτήσασθαι, συλλαμβάνειν μοι" εἰ δὲ 
μῆ, οὐκ ἂν ἐθέλοις πλάσας τι εἰπεῖν ἐπὶ τῇ ἐμῇ ὠφελείᾳ. 
Πότερα δ᾽ ἄν, ἔφη ὁ Σωκράτης, ὦ Κριτόθουλε, δοκῶ σοι 
μᾶλλον ὠφελεῖν σε τὰ ψευδῆ ἐπαινῶν, ἢ πείθων πειρᾶσθαὶ 
σε ἀγαθὸν ἄνδρα γενέσθαι; 38. El δὲ μὴ φανερὸν. οὕτω 
σοι, ἐκ τῶνδε σκέψαι" εἰ γάρ σε βουλόμενος φίλον ποιῆσαι 


(I. 6. ὃ 39.—7.§ 1.1] memorasinia. : 59. 


ναυκλήρῳ, ψευδόμενος ἐπαινοίην, φάσκων ἀγαθὸν εἶναι 
κυθερνήτην, ὁ δέ μοι πεισθεὶς ἐπιτρέψειέ σοι τὴν ναῦν μὴ 
ἐπισταμένῳ κυθερνᾶν, ἔχεις τινὰ ἐλπίδα, μὴ ἂν cavrov τε 
καὶ τὴν ναῦν ἀπολέσαι ; ἢ εἴ σοι πείσαιμι κοινῇ τὴν πόλιν, 
ψευδόμενος, ὡς ἂν στρατηγικῷ τε καὶ δικαστικῷ καὶ πολι- 
᾿τικῷ, ἑαυτὴν ἐπιτρέψαι, τέ ἂν οἴει σεαυτὸν καὶ τὴν πόλεν 
ὑπὸ σοῦ παθεῖν; ἢ εἴ τινας ἰδίᾳ τῶν πολιτῶν πείσαιμε, 
ψευδόμενος, ὡς ὄντε οἰκονομικῷ τε καὶ ἐπιμελεῖ, τὰ ἑαυτῶν 
ἐπιτρέψαι, ap’ οὐκ ἂν πεῖραν διδούς ἅμα τε βλαθερὸς εἴης, 
καὶ καταγέλαστος φαίνοιο; 39. ᾿Αλλὰ συντομωτάτη τε, 
καὶ ἀσφαλεστάτη, καὶ καλλίστη ὁδός, ὦ Κριτόθουλε, ὅ τι 
ἂν βούλῃ δοκεῖν ἀγαθὸς εἷναι, τοῦτο καὶ γενέσθαι ἀγαθὸν 
πειρᾶσθαι. Ὅσαι δ' ἐν ἀνθρώποις ἀρεταὶ λέγονται, σκο- 
πούμενος εὑρήσεις πάσας μαθήσει τε καὶ μελέτῃ αὐξανομέ 
νας. ᾿Εγὼ μὲν οὖν, ὦ Κριτόθουλε, οἷμᾶι δεῖν ἡμᾶς ταύτῃ 
ϑηρᾶσθαι" εἰ δὲ σύ πως ἄλλως γιγνώσκεις, δίδασκε. Kai 
ὁ Κριτόθουλος - ᾿Αλλ’ αἰσχυνοίμην ἄν, ἔφη, ὦ Σώκρατες 
ἀντιλέγων τούτοις" οὔτε γὰρ καλὰ οὔτε ἀληθῆ λέγοιμ᾽ ἄν. 





CHAPTER VII. 


SUMMARY. 


XexopHoy, having in the previous chapters given the precepts of Soc. 
rates in relation to friendship, now proceeds to show in what way the 
latter strove to aid his friends, when they were in want or difficulty of 
any kind; namely, both by imparting useful instruction and advice (chap- 
ters vii.-ix.), and by exhorting them to lend aid to one another (chapter x.), 

In the present chapter Socrates lays. down the rule, that if a person, 
liberally brought up, be overtaken by want, it is not only not disreputable, 
but even honorable, in such a case, to practise those employments that 
may bo useful for the support of existence, even though these may not be 
what the world would call liberal, or would deem it worthy for a free man 
to pursue. 


1. Καὶ μὴν τὰς ἀπορίας ye τῶν φίλων, τὰς μὲν δι᾽ ἄγνοι 
av, ἐπειρᾶτο γνώμῃ ἀκεῖσθαι, τὰς δὲ δι᾽ ἔνδειαν, διδάσκων 
κατὰ δύναμιν ἀλλήλοις ἐπαρκεῖν. ᾿Ἐρῶ δὲ καὶ ἐν τούτοις, 
ἃ σύνοιδα αὐτῶ. ᾿Αρίσταρχον γάρ ποτε ὁρῶν σκυθρωπῶς 


60 XENOPHON’S {IL 7. ὃ ὁ 


Exovra, "Ἔοικας, ἔφη, ὦ ’Apiorapxe, βαρέως φερειν τι 

χρὴ δὲ τοῦ βάρους μεταδιδόναι τοῖς φίλο.ς " ἴσως γὰρ ἄν 
τί σε καὶ ἡμεῖς κουφίσαιμεν. 2. Καὶ ὁ ᾿Αρίσταρχος, ᾿Αλλὰ 
μήν, ἔφη, ὦ Σώκρατες, ἐν πολλῇ γέ εἶμι ἀπορίᾳ ἐπεὶ γὰρ 
ἐστασίασεν ἡ πόλις, πολλῶν φυγόντων εἰς τὸν Πειρσιᾷᾶ, 
συνεληλύθασιν ὡς ἐμὲ καταλελειμμέναι ἀδελφαί .τε, καὶ 
ἀδελφιδαῖ, καὶ ἀνεψιαὶ τοσαῦται, ὥςτ᾽ εἶναι ἐν τῇ οἰκίᾳ 
τεσσαρεςκαίδεκα τοὺς ἐλευθέρους" λαμθάνομεν δὲ οὔτε ἐκ 
τῆς γῆς ovdév~ οἱ γὰρ ἐναντίοι κρατοῦσιν αὐτῆς " οὔτε 
ἀπὸ τῶν οἰκιῶν " ὀλιγανθρωπία γὰρ ἐν τῷ ἄστει γέγονε" 
τὰ ἔπιπλα δὲ οὐδεὶς ὠνεῖται οὐδὲ, δανείσασθαι οὐδαμόθεν 
ἔστιν ἀργύριον, ἀλλὰ πρότερον ἄν τίς μοι δοκεῖ ἐν τῇ ὁδῷ 
ζητῶν εὑρεῖν, ἢ δανειζόμενος λαθεῖν. Χαλεπὸν μὲν οὖν 
ἐστιν, ὦ Σώκρατες, τοὺς οἰκείους περιορᾶν ἀπολλυμένους, 
ἀδύνατον δὲ τοσδύτους τρέφειν ἐν τοιούτοις πράγμασιν. 
3. ᾿Ακούσας οὖν ταῦτα ὁ Σωκράτης, Τί ποτέ ἐστιν, ἔφη, 
ὅτι 6 Κεράμων μὲν πολλοὺς τρέφων, ob μόνον ἑαυτῷ τε 
καὶ τούτοις τὰ ἐπιτήδεια δύναται παρέχειν, ἀλλὰ καὶ περι 
ποιεῖται τοσαῦτα, ὥςτε καὶ πλουτεῖν, σὺ δὲ πολλοὺς τρέ- 
φων δέδοικας, μὴ δι᾽ ἔνδειαν τῶν ἐπιτηδείων ἅπαντες ἀπό- 
λησθε;, Ὅτι νὴ Al’, ἔφη, ὁ μὲν δούλους τρέφει, ἐγὼ δὲ 
ἐλευθέρους. 4. Καὶ πότερον, ἔφη, τοὺς παρὰ σοὶ ἐλευθέ. 
ρους οἴει βελτίους εἷναι, ἢ τοὺς παρὰ Κεράμωνι δούλους ; 
Ἐγὼ μὲν οἶμαι, ἔφη, τοὺς παρὰ ἐμοὶ ἐλευθέρους. Οὔκουν, 
ἔφη, αἰσχρὸν τὸν μὲν ἀπὸ τῶν πονηροτέρων εὐπορεῖν, σὲ 
δὲ πολλῷ βελτίους ἔχοντα ἐν ἀπορίαις εἶναι; Νὴ A’, ἔφη, 
ὁ μὲν γὰρ τεχνίτας τρέφει, ἐγὼ δὲ ἐλευθερίως πεπαιδευμέ- 
νους. 5. ‘Ap’ οὗν, ἔφη, τεχνῖταί εἶσιν οἱ χρήσιμόν τι 
ποιεῖν ἐπιστάμενοι; Μάλιστά γ᾽, ἔφη. Οὐκοῦν χρήσιμά 
γ᾽ ἄλφιτα; Σφόδρα γε. Τί δ᾽ ἄρτοι; Οὐδὲν ἦττον. Ti 
γάρ; ἔφη, ἱμάτιά τε ἀνδρεῖα καὶ γυναικεῖα, καὶ χιτωνί- 
σκοι, καὶ χλαμύδες, καὶ ἐξωμίδες, Σφόδρα γε, ἔφη, καὶ 
πάντα ταῦτα χρήσιμα. "Ἔπειτα, ἔφη, οἱ παρὰ σοὶ τούτων ᾿ 
οὐδὲν ἐπίστανται ποιεῖν; Πάντα μὲν οὖν, ὡς ἐγῷμαι. 6 
ΕἸτ᾽ οὐκ οἶσθα, ὅτι ἀφ' ἑνὸς μὲν τούτων, ἀλφιτοποιίας 


Γ 


ΠΕ 7. Ὁ θὲ MEMORABILIA 6: 


Ναυσικύδης οὐ μόνον ἑαυτόν τε καὶ τους οἰκέτας τρέφει, 
ἀλλὰ πρὸς τούτοις Kai be πολλὰς καὶ βοῦς, Kai περιποιεῖ- 
ται τοσαῦτα, ὥςτε καὶ τῇ πόλει πολλάκις λειτουργεῖν, ἀπὸ 
δὲ ἀρτοποιίας ΚΚύρηθος τήν τε οἰκίαν πᾶσαν διατρέφει, καὶ 
ζῇ δαψιλῶς, Δημέας δὲ ὁ Ἱζολλυτεύς, ἀπὸ χλαμυδουργίας, 
Μένων 0’, ἀπὸ χλανιδοποιίας, Μεγαρέων δὲ οἱ πλεῖστοι, 
ἔφη, ἀπὸ ἐξωμιδοποιίας διατρέφονται; Νὴ Δί᾽, ἔφη," οὗτοι 
μὲν γὰρ ὠνούμενοι βαρθάρους ἀνθρώπους ἔχουσιν, ὥςτ' 
ἀναγκάζειν. ἐργάζεσθαι, ἃ καλῶς ἔχει, ἐγὼ δ᾽ ἐλευθέρους τε 
καὶ συγγενεῖς. ἢ. "Ἔπειτ᾽, ἔφη, ὅτι ἐλεύθεροί τ᾽ εἰσὶ καὶ 
συγγενεῖς σοι, οἴει χρῆναι μηδὲν αὐτοὺς ποιεῖν ἄλλο, ἢ 
ἐσθίειν καὶ καθεύδειν, Πότερον καὶ τῶν ἄλλων ἐλευθέρων 
τοὺς οὕτω ζῶντας ἄμεινον διάγοντας ὁρᾷς, καὶ μᾶλλον εὖ- 
δαιμονίζεις, ἢ τούς, ἃ ἐπίστανται χρήσιμα πρὸς τὸν βίυν 
τούτων ἐπιμελομένους; Ἢ τὴν μὲν ἀργίαν καὶ τὴν ἀμέ. 
λειαν αἰσθάνει τοῖς ἀνθρώποις πρός τε τὸ μαθεῖν ἃ προςή 
κει ἐπίστασθαι, καὶ πρὸς τὸ μνημονεύειν ἃ ἂν μάθωσι, καὶ 
πρὸς τὸ ὑγιαίνειν τε καὶ ἰσχύειν τοῖς σώμασι, καὶ πρὸς τὸ 
«τήσασθαίΐ τε καὶ σώζειν τὰ χρήσιμα πρὸς τὸν βίον, ὠφέ- 
λιμα ὄντα, τὴν δὲ ἐργασίαν καὶ τὴν ἐπιμέλειαν οὐδὲν χρή- 
σιμα; 8. "ἔμαθον δέ, ἃ φὴς αὐτὰς ἐπίστασθαι, πότερον 
ὡς οὔτε χῥήσιμα ὄντα πρὸς τὸν βίον, οὔτε ποιήσουσαι ad- 
τῶν οὐδέν, ἢ τοὐναντίον, ὡς καὶ ἐπιμεληθησόμεναι τούτων, 
καὶ ὠφεληθησόμεναι ἀπ᾿ αὐτῶν; Ποτέρως γὰρ ἂν μᾶλλον 
ἄνθρωποι σωφρονοῖεν; ἀργοῦντες, ἢ τῶν χρησίμων ἐπιμα 
λούμενοι; Ἰϊοτέρως δ᾽ ἂν δικαιότεροι elev; εἰ ἐργάζοιντο, 
ἢ εἰ ἀργοῦντες βουλεύοιντο περὶ τῶν ἐπιτηδείων ; 9.᾽Αλ- 
Ad καὶ νῦν μέν, ὡς ἐγῷμαι, οὔτε σὺ ἐκείνας φιλεῖς, οὔτε 
ἐκεῖναι σέ" σὺ μὲν ἡγούμενος αὐτὰς ἐπιζημίους εἶναι σεαυ- 
τῷ, ἐκεῖναι δὲ σὲ ὁρῶσαι ἀχθόμενον ἐφ᾽ ἑαυταῖς. "EK δὲ 
τούτων κίνδυνος μείζω te ἀπέχθειαν γίγνεσθαι, καὶ τὴν 
προγεγονυῖαν χάριν μειοῦσθαι. *Edv δὲ. προστατήσῃς 
ὅπως ἐνεργοὶ ὧσι, σὺ μὲν ἐκείνας φιλήσεις, ὁρῶν ὠφελί 


ove σεαυτῷ οὔσας, ἐκεῖναι δὲ σὲ ἀγαπήσουσιν, αἰσθόμεναι 


ταϊροντά σε αὐταῖς, τῶν δὲ προγεγονυιῶν εὐεργεσιῶν ἥδιον 


62 XENOPHON’S [Il 7. § 14 


usurvypéev na τὴν ἀπ᾽ ἐκείνων χάριν αὐξήσετε, καὶ ἐκ τούτων 
φιλικώτερόν τε καὶ οἰκειότερον ἀλλήλοις ἕξετε. 10 El 
μὲν τοινυν αἰσχρόν τι ἔμελλον ἐργάσασθαι, ϑάνατον ἀντὶ 
αὐτοῦ προαιρετέον ἣν " νῦν δέ, ἃ μὲν δοκεῖ κάλλιστα καί 
πρεπωδέστερα γυναικὶ εἶναι, ἐπίστανται, ὡς ἔοικε" πάντες 
δέ, ἃ ἐπίστανται, ῥᾷστά τε, καὶ τάχιστα, καὶ κάλλιστα, καὶ 
ἥδιστα ἐργάζονται. Μὴ οὗν ὄκνει, ἔφη, ταῦτα εἰςηγεῖσθαι 
αὐταῖς, ἃ σοΐ τε λυσιτελήσει κἀκείναις, καί, ὡς εἰκός, ἡδέ- 
ὡς ὑπακούσονται. 11. ᾿Αλλά, νὴ τοὺς ϑεούς, ἔφη ὁ ᾿Αρί- 
σταρχος, οὕτως μοι δοκεῖς καλῶς λέγειν, ὦ Σώκρατες, ὥςτε 
πρόσθεν μὲν οὐ προςιέμην δανείσασθαι, εἰδώς, ὅτι ἀναλώ- 
σας, ὅ τι ἂν λάθω, οὐχ ἕξω ἀποδοῦναι, νῦν δέ μοι δοκῶ εἰς 
ἔργων ἀφορμὴν ὑπομένειν αὐτὸ ποιῆσαι. 

12. Ἐκ τούτων δὲ ἐπορίσθη μὲν ἀφορμή, ἐωνήθη δὲ ἔρια" 
καὶ ἐργαζόμεναι μὲν ἠρίστων, ἐργασάμεναι δὲ ἐδείπνουν, 
ἱλαραὶ δὲ ἀντὶ σκυθρωπῶν ἦσαν" καὶ ἀντὶ ὑφορωμένων 
ἑαυτάς, ἡδέως ἀλλήλας ἑώρων" καὶ αἱ μὲν ὡς κηδεμόνα 
ἐφίλουν, ὁ δὲ ὡς ὠφελίμους ἠγάπα. Τέλος δὲ ἐλθὼν πρὸς 
τὸν Σωκράτην, χαίρων διηγεῖτο ταῦτά τε, καὶ ὅτι αἰτιῶν 
ται αὐτὸν μόνον τῶν ἐν τῇ οἰκίᾳ ἀργὸν ἐσθίειν. 13. Καὶ 
ὁ Σωκράτης ἔφη" Εἶτα οὐ λέγεις αὐταῖς τὸν τοῦ κυνὸς 
λόγον ; φασὶ γάρ, ὅτε φωνήεντα ἣν τὰ ζῶα, τὴν ὄϊν πρὸς 
γὸν δεσπότην εἰπεῖν " Θαυμαστὸν ποιεῖς, ὃς ἡμῖν μὲν ταῖς 
καὶ ἔριά σοι, καὶ ἄρνας, καὶ τυρὸν παρεχούσαις οὐδὲν δίδως, 
ὅ τι ἂν μὴ ἐκ τῆς γῆς λάθωμεν τῷ δὲ κυνί, ὃς οὐδὲν τοι- 
οὔτόν σοι παρέχει, μεταδίδως οὗπερ αὐτὸς ἔχεις σίτου. 
14. Τὸν κύνα οὖν ἀκούσαντα εἰπεῖν Nai μὰ Aia~ ἐγὼ 
γάρ εἶμι ὁ καὶ ὑμᾶς αὐτὰς σώζων, ὥςτε μήτε ὑπ᾽ ἀνθρώπων 
κλέπτεσθαι, μήτε ὑπὸ λύκων ἁρπάζεσθαι, ἐπεὶ ὑμεῖς γε, εἰ 
μὴ ἐγὼ προφυλάττοιμε ὑμᾶς, οὐδ᾽ ἂν νέμεσθαι δύναισθε, 
φοθούμεναι μὴ ἀπόλησθε. Οὕτω δὴ λέγεται καὶ τὰ πρό- 
Gare συγχωρῆσαι τὸν κύνα προτιμᾶσθαι. Kai σὺ οὖν ἐκεί- 
ναῖς λέγε, ὅτι ἀντὶ κυνὸς εἰ φύλαξ καὶ ἐπιμελητής, καὶ διὰ 
σὲ οὐδ᾽ ὑφ᾽ ἑνὸς ἀδικούμεναι. ἀσφαλῶς τε καὶ ἡδέως ἐργα- 
ζόμεναι ζῶσιν. . 


IL 8. ᾧ 5.] MEMORABILIA. 63 


CHAPTER VIII. 


SUMMARY. 

SocnaTEs advises his friend Eutherus, who had been obliged, ir. conse- 
quence of the loss of his property by the war, to labor for his own support, _ 
to seek out some employment that might enable him to lay up a little for 
his old age. He recommends him, for instance, to’ endeavor to procure 
the situation of steward or superintendent to some wealthy individual ; 
and, on the other’s objecting to the servile nature of such an employment, 
he proceeds to point out to him that it is hard to find any situation in life 
where one is not in some degree amenable to or controlled by others. He 
shows him, therefore, that all which he has to do is to pursue whatever 
employment he may enter upon with steadiness and alacrity. 

1. *“AAAov δέ ποτε ἀρχαῖον ἑταῖρον διὰ χρόνου ἰδων, 
Πόθεν, ἔφη, Ἐὔθηρε, φαίνει; Ὕπὸ μὲν τὴν κατάλυσιν tov 
πολέμου, ἔφη, ὦ Σώκρατες, ἐκ τῆς ἀποδημίας, γυνὶ μέντοι 
αὐτόθεν " ἐπειδὴ γὰρ ἀφῃρέθημεν τὰ ἐν τῇ ὑπερορίᾳ κτή- 
ματα, ἐν δὲ τῇ ᾿Αττικῇ ὁ πατήρ μοι οὐδὲν κατέλιπεν,ἀναγκ- 
άζομαι νῦν ἐπιδημήσας, τῷ σώματι ἐργαζόμενος τὰ ἐπιτή- 
δεια πορίζεσθαι" δοκεῖ δέ μοι τοῦτο κρεῖττον εἶναι, ἢ δέε- 
dati τινος ἀνθρώπων, ἄλλως τε καὶ μηδὲν ἔχοντα, ἐφ᾽ ὅτῳ 
ἂν δανειζοίμην. 3. Καὶ πόσον χρόνον οἴει σοι, ἔφη, τὸ 

- x τ “- ΟῚ} ΄ ᾿ 4 x 
σῶμα ἱκανὸν εἷναι μισθοῦ τὰ ἐπιτήδεια ἐργάζεσθαι; Ma 
τὸν Δί᾽, ἔφη, οὐ πολὺν χρόνον. Kai μήν, ἔφη, ὅταν γε 
πρεσθύτερος «γένῃ, δῆλον, ὅτι δαπάνης μὲν δεήσει, μισθὸν 
δὲ οὐδείς σοὶ ϑελήσει τῶν τοῦ σώματος ἔργων διδόναι. 
᾿Αληθῆ λέγεις, ἔφη. 8. Οὔκουν, ἔφη, κρεῖττόν ἐστιν αὖ- 
τόθεν τοῖς τοιούτοις τῶν ἔργων ἐπιτίθεσθαι, ἃ καὶ πρεσθυ- 
τέρῳ γενομένῳ ἐπαρκέσει, καὶ προςελθόντα τῳ τῶν πλείονα 
χρήματα κεκτημένων, τῷ δεομένῳ τοῦ συνεπιμελησομένου, 
ἔργων τε ἐπιστατοῦντα, καὶ συγκομίζοντα καρπούς, καὶ 
συμφυλάττοντα τὴν οὐσίαν, ὠφελοῦντα ἀντωφελεῖσθαι. 
4. Χαλεπῶς ἄν, ἔφη, ἐγώ, ὦ Σώκρατες, δουλείαν ὑπομεί- 
vauit. Καὶ μὴν οἵ γε ἐν ταῖς πόλεσι προστατεύοντες καὶ 
τῶν δημοσίων ἐπιμελόμενοι ob δουλοπρεπέστεροι ἕνεκα 
τούτου, ἀλλ᾽ ἐλευθεριώτεροι νομίζονται. δ. “Ὅλως μήν 


64 xenornon’s © [Il. 8. §6.—9. § 2 


ἔφη, ὦ Σώκρατες, τὸ ὑπαίτιον εἶναί tive οὐ πάνυ προςίεμαι. 
Καὶ μήν, ἔφη, Εὔθηρε, οὐ πάνυ γε ῥᾷδιόν ἐστιν εὑρεῖν Ep- 
γον, ἐφ᾽ ᾧ οὐκ ἄν τις αἰτίαν ἔχοι" χαλεπὸν γὰρ οὕτω τι 
ποιῆσαι, ὥςτε μηδὲν ἁμαρτεῖν, χαλεπὸν δὲ καὶ ἀναμαρτή- 
τως τι ποιήσαντα μὴ ἀγνώμονι κριτῇ περιτυχεῖν, ἐπεὶ καὶ 
οἷς νῦν ἐργάζεσθαι φής, ϑαυμάζω εἰ ῥάδιόν ἐστιν ἀνέγκλη- 
tov διαγίγνεσθαι. 6. Χρὴ οὖν πειρᾶσθαι τούς τε φ.ζαι- 
τίους φεύγειν, καὶ τοὺς εὐγνώμονας διώκειν, καὶ τῶν πραγ- 
μάτων, ὅσα μὲν δύνασαι ποιεῖν, ὑπομένειν, ὅσα δὲ μὴ δύνα- 
σαι, φυλάττεσθαι, 6 τι δ᾽ ἂν πράττης, τούτων ὡς κάλλιστα 
καὶ προθυμότατα ἐπιμελεῖσθαι" οὕτω γὰρ ἥκιστα μέν σε 
οἶμαι ἐν αἰτίᾳ εἶναι, μάλιστα δὲ τῇ ἀπορίᾳ βοήθειαν εὑ- 
ρεῖν, ῥᾷστα δὲ καὶ ἀκινδυνότατα ζῆν, καὶ εἰς τὸ γῆρας 
διαρκέστατα. 





a CHAPTER Ix. 


SUMMARY. 

Criro, a wealthy individual, complains to Socrates of the difficulty of 
leading a quiet iife at Athens, since he is constantly annoyed by lawsuits, 
brought, apparently. for no other purpose than to extort money from him. 
Socrates thereupon recommends him to employ the services of Archide- 
mus, a poor man. but able and eloquent, who will protect him from inform- 
ers and vexatious titigations of every kind. This advice is followed, and 
proves so eminently successful, that those friends of Crito, who were sim- 
ilarly situated with himself, requested as a favor that they also might 
avail themselves of the services of Archidemus. 


1. Oida δέ ποτε αὐτὸν καὶ Κρίτωνος ἀκούσαντα, ὡς χα- 
λεπὸν ὁ βίος ᾿Αθήνησιν εἴη ἀνδρὶ βουλομένῳ τὰ ἑαυτοῖ 
πράττειν. Νὺν γάρ, ἔφη, ἐμέ τινες εἰς δίκας ἄγουσιν, οὐχ 
ὅτι, ἀδικοῦνται ὑπ᾽ ἐμοῦ, ἀλλ᾽ ὅτι νομίζουσιν, ἥδιον ἄν με 
ἀργύριον. τελέσαι, ἢ πράγματα ἔχειν. 2. Kai ὁ Σωκρά- 
της, Εἰπέ μοι, ἔφη, ὦ Κρίτων, κύνας δὲ τρέφεις, iva om 
τοὺς λύκους ἀπὸ τῶν προθάτων ἀπερύκωσι; Kai μάλα, 
ἔφη. μᾶλλον γάρ μοι λυσιτελεῖ τρέφειν, ἢ wh. Οὐκ ἂν 
οὖν ϑρέψαις καὶ ἄνδρα, ὅςτις ἐθέλοι τε καὶ δύναιτο ood 


i]. 9. $8.) MEMORABILIA. θὰ 


ἀπερύκειν τοὺς ἐπιχειροῦντας ἀδικεῖν σε; Ἥδεως γ᾽ ἄν, 
ἔφη, εἰ μὴ φοθοίμην, ὅπως μὴ ἐπ’ αὐτόν μὲ τράποιτο. 3. 
Ti δ᾽; ἔφη, οὐχ ὁρᾷς, ὅτε πολλῷ ἥδιόν ἐστι, χαριζόμενον 
οἵῳ σοὶ ἀνδρί, ἢ ἀπεχθόμενον, ὠφελεῖσθαι ; εὖ ἔσθι, ὅτι εἰ- 
σὶν ἐνθάδε τῶν τοιούτων ἀνδρῶν οἵ πάνυ ἂν φιλοτιμηθεῖεν 
φίλῳ σοι χρῆσθαι. 

4. Kai ἐκ τούτων ἀνευρίσκουσιν ᾿Αρχέδημον, πάνυ μεν 
ἱκανὸν εἰπεῖν τε καὶ πρᾶξαι, πένητα δέ" οὐ γὰρ ἦν οἷος 
ἀπὸ παντὸς κερδαίνειν, ἀλλά, φιλόχρηστός τε καὶ εὐφνυέ- 
στερος ὦν, ἀπὸ τῶν συκοφαντῶν λαμθάνειν. Τούτῳ οὖν ὁ 
Κρέτων, ὁπότε συγκομίζοι ἢ σῖτον, ἢ ἔλαιον, ἢ οἷνον, ἢ 
ἔρια, ἢ ἄλλο τι τῶν ἐν ἀγρῷ γιγνομένων χρησίμων πρὸς 
τὸν βίον, ἀφελὼν ἔδωκε: καὶ ὁπότε ϑύοι, ἐκάλει, καὶ τὰ 
τοιαῦτα πάντα ἐπεμελεῖτο. 5. Νομίσας δὲ 6 ᾿Αρχέδημος 
ἀποστροφήν οἱ τὸν Κρίτωνος οἷκον, μάλα περιεῖπεν αὐτόν " 
καὶ εὐθὺς τῶν συκοφαντούντων τὸν Κρίτωνα ἀνευρήκει 
πολλὰ μὲν ἀδικήματα, πολλοὺς δ᾽ ἐχθρούς " καὶ αὐτῶν 
τίνα προςεκαλέσατο εἰς δίκην δημοσίαν, ἐν ἡ αὐτὸν ἔδει 
κριθῆναι, ὅ τι δεῖ παθεῖν ἢ ἀποτῖσαι. 6. Ὁ δέ, συνειδὼς 
αὑτῷ πολλὰ καὶ πονηρά, πάντ᾽ ἐποίει, ὥςτε ἀπαλλαγῆναι 
τοῦ ᾿Αρχεδήμου. Ὁ δὲ ᾿Αρχέδημος οὐκ ἀπηλλάττετο, ἕως 
τόν τε Κρίτωνα ἀφῆκε, καὶ αὐτῷ χρήματα ἔδωκεν. 7. 
᾿Επεὶ δὲ τοῦτό τε καὶ ἄλλα τοιαῦτα ὁ ᾿Αρχέδημος διεπρά-. 
ξατο, ἤδη τότε, ὥςπερ, ὅταν νομεὺς ἀγαθὸν κύνα ἔχῃ, καὶ 
οἱ ἄλλοι νομεῖς βούλονται πλησίον αὐτοῦ τὰς ἀγέλας ἱστά- 
vat, ἵνα τοῦ κυνὸς ἀπολαύωσιν, οὕτω καὶ ἸΚΚρίτωνος πολλοὶ 
τῶν φίλων ἐδέοντο καὶ σφίσι παρέχειν φύλακα τὸν ᾿Αρχέ- 
δημον. 8. Ὁ δὲ ᾿Αρχέδημος τῷ Kpitwre ἡδέως ἐχαρίζετο, 
καὶ οὐχ ὅτι μόνος ὁ Κρίτων ἐν ἡσυχίᾳ ἦν, ἀλλὰ καὶ οἱ φί- 
λοι αὐτοῦ εἰ δέ τις αὐτῷ τούτων, οἷς ἀπήχθετο, ὀνειδίζοι, 
ὡς ὑπὸ Κρίτωνος ὠφελούμενος κολακεύοι αὐτόν - Πότερον 
οὖν, ἔφη ὁ ᾿Αρχέδημος, αἰσχρόν ἐστιν εὐεργετούμενον ὑπὸ 
χρηστῶν ἀνθρώπων Kai ἀντευεργετοῦντα, τοὺς μὲν τοιού- 
τους φίλους ποιεῖσθαι, τοῖς δὲ πονηροῖς διαφερεσθαι, ἢ τοὺς 
μὲν καλοὺς κἀγαθοὺς ἀδικεῖν πειρώμενον ἐχθροὺς ποιΞςῖσθαι 


66 XBNOPHON’S {ll. lu. § ὃ 
τοις δὲ πονηροὶς συνεργοῦντα πειρᾶσθαι φίλους ποιεῖσθαι 
Kat χρῆσθαι τούτοις ἀντ᾽ ἐκείνων; ᾿Ἔκ δὲ τούτου εἷς τε 
τῶν Κρίτωνος φίλων ᾿Αρχέδημος ἦν, καὶ ὑπὸ τῶν ἄλλων 
Κρίτωνος φίλων ἐτιμᾶτο. 


— 





CHAPTER X. 


SUMMARY. 

Socrates exhorts Diodorus, a wealthy Athenian, to lend aid to Her- 
mogenes, a friend of the latter, and an upright and honest man, but Jabor- 
fing under poverty: for he shows him that if, when a slave runs away, we 
exert ourselves to recover possession of him by the offer of rewards ; and 
if, when a slave is sick, we call in a physician, and endeavor to save his 
life; how much more ought we to strive to recover a friend, and to rescue 
him from want, seeing that a good friend is superior in value to a thoa- 
sand slaves. 

1. Oida dé καὶ Διοδώρῳ αὐτὸν ἑταίρῳ ὄντι τοιάδε δια- 
λεχθέντα - Εῤπέ μοι, ἔφη, ὦ Διόδωρε, ἄν τις σοι τῶν οἶκε- 
τῶν ἀποδρᾷ, ἐπιμελεῖ, ὅπως ἀνακομίσῃ; 2. Καὶ ἄλλους 
γε νὴ Δί᾽, ἔφη, παρακαλῶ, σῶστρα τούτου ἀνακηρύσσων. 
Τί yap; ἔφη, ἐάν τίς σοι κάμνῃ τῶν οἰκετῶν, τούτου ἐπι- 
μελεῖ, καὶ παρακαλεῖς ἰατρούς, ὅπως μὴ ἀποθάνῃ; Σφόδρα 
γ᾽, ἔφη. El δέ τίς σοι τῶν γνωρίμων, ἔφη, πολὺ τῶν οἶκε- 
. τῶν χρησιμώτερος ὦν, κινδυνεύει δι᾽ ἔνδειαν ἀπολέσθαι, 
οὐκ οἴει σοι ἄξιον εἶναι ἐπιμεληθῆναι, ὅπως διασωθῇ; 3. 
Καὶ μὴν οἶσθά γε, ὅτι οὐκ ἀγνώμων ἐστίν "Ἑρμογένης, αἷσ- 
χύνοιτο δ᾽ ἄν, εἰ ὠφελούμενος ὑπὸ σοῦ, μὴ ἀντωφελοίη σε" 
καίτοι τὸ ὑπηρέτην ἑκόντα τε καὶ εὔνουν, καὶ παράμονον, 
καὶ τὸ κελευόμενον ἱκανὸν ποιεῖν, ἔχειν, καὶ μὴ μόνον τὲ 
κελευόμενον ἱκανὸν ὄντα ποιεῖν, ἀλλὰ δυνάμενον καὶ ἀφ᾽ 
ἑαυτοῦ χρήσιμον εἶναι, καὶ προνοεῖν, καὶ προθουλεύεσθαι, 
πολλῶν οἰκετῶν οἷμαι ἀντάξιον εἶναι. 4. Οἱ μέντοι ἀγα- 
θοὶ οἰκονόμοι, ὅταν τὸ πολλοῦ ἄξιον μικροῦ ἐξῇ πρίασθαι, 
τότε φασὶ δεῖν ὠνεῖσθαι - νῦν δὲ διὰ τὰ πράγματα εὐωνο 
τάτευς ἔστι φίλους ἀγαθοὺς κτήσασθαι. δ. Καὶ ὁ Διόδω 
ρος, ᾿Αλλὰ καλῶς γε, ἔφη, λέγεις, ὦ Σώκρατες, καὶ κέλεν 


1.10. § 6.5 MEMORABILIA. 6? 


σον ἐλθεῖν ὡς ἐμὲ τὸν ‘Eppoyévnv. Μὰ Δί, ἔφη, οὐκ ἔγω- 
γε" νομίζω γὰρ οὔτε σοὶ κάλλιον εἶναι τὸ καλέσαι ἐκεῖνον, 
τοῦ αὐτὸν ἐλθεῖν πρὸς ἐκεῖνον, οὔτε ἐκείνῳ μεῖζον ἀγαθὸν 
τὸ πραχθῆναι ταῦτα, ἢ σοί. 6. Οὕτω δὴ ὃ Διόδωρος ᾧχετο 
πρὸς τὸν 'Ἑρμογένην, καὶ ob πολὺ τελέσας ἐκτήσατο φί- 
λον, ὃς ἔργον εἶχε σκοπεῖν, ὅ τε ἂν ἢ λέγων ἢ πράττων, 


ὠφελοίη τε καὶ εὐφραίνοι Διόδωρον. Μ 


XENOPHON § MEMORABILIA 





. SOCRATES * 
BOOK IIL 





CHAPTER 1. 


SUMMARY. 

ΧΈΝΟΡΠΟΝ now proceeds to relate in what way Socrates was useful te 
such of his friends as aimed at any public employment, by exciting them 
to the attainment of that knowledge which alone could qualify them to 
discharge its duties properly. 

And, first, the discussion turns upon the duties of a commander. 

He who wishes to fill the office of a commander, must make himself 
well acquainted with the military art, and this is the more necessary, be- 
cause, since in time of war the safety of the whole commanity is intrusted 
to the commander, either good or evil must result to the state according 
as he discharges his duties with ability or with anskillfalness. (§ 1-5.) 

The art of arranging and marshalling an army, thoagh of great import- 
ance in itself, forms but a small part of what is required in a commander 
On the contrary. he who wishes tofill such a station in a becoming man- 
ner must be possessed of many acquirements, and also of many endow- 
ments of intellect. (§ 6-11.) 


1. ὍΤΙ δὲ τοὺς ὀρεγομένους τῶν καλῶν, ἐπιμελεῖς ὧν 
ὀρέγοιντο ποιῶν, ὠφέλει, νῦν τοῦτο διηγήσομαι" ἀκούσας 
γάρ ποτε Διονυσόδωρον εἰς τὴν πόλιν ἥκειν, ἐπαγγελλόμε.- 
vor στρατηγεῖν διδάξειν, ἔλεξε πρός τινα τῶν ξυνόντων, 
ὃν ἠσθάνετο βουλόμενον τῆς τιμῆς ταύτης ἐν τῇ πόλει 
τυγχάνειν: 2. Αἰσχρὸν μέντοι, ᾧ νεανία, τὸν βουλόμενον 
ἐν τῇ πόλει στρατηγεῖν, ἐξὸν τοῦτο μαθεῖν, ἀμελῆσαι αὖ- 
τοῦ, καὶ δικαίως ἂν οὗτος ὑπὸ τῆς πόλεως ζημιοῖτο πολὺ 
μᾶλλον, ἢ εἴ τις ἀνδριάντας ἐργολαθοίη, μὴ μεμαθηκὼς ἀν- 
δριαντοποιεῖν. 8. Ὅλης γὰρ τῆς πόλεως ἐν τοῖς πολεμι- 


7a" 


TTL 1. ὃ 8:1: xevopuon’s MEMORABILIA. . 69 


κοῖς κινδύνοις ἐπιτρεπομένης τῷ στρατηγῷ, μεγάλα τά TE 
ἀγαθά, κατορθοῦντος αὐτοῦ, καὶ τὰ κακά, διαμαρτάνοντος, 
εἰκὸς γίγνεσθαι" πῶς οὖν οὐκ ἂν δικαίως 6 τοῦ μὲν μαν- 
θάνειν τοῦτο ἀμελῶν, τοῦ δὲ αἱρεθῆναι ἐπιμελόμενος, ζη- 
μιοῖτο; τοιαῦτα μὲν δὴ λέγων ἔπεισεν αὐτὸν ἐλθόντα μαν- 
θάνειν. 4. ᾿Επεὶ δὲ μεμαθηκὼς ἧκε, προςέπαιζεν αὐτῷ, 
λέγων : Οὐ δοκεῖ ὑμῖν, ὦ ἄνδρες, ὥςπερ Ὅμηρος τὸν ’Aya- 
μέμνονα γεραρὸν ἔφη εἷναι, καὶ οὕτως ὅδε στρατηγεῖν 
μαθών, γεραρώτερος φαίνεσθαι ; καὶ γὰρ ὥςπερ ὁ κιθαρίζειν 
μαθών, καὶ ἐὰν μὴ κιθαρίζῃ, κιθαριστῆς ἐστι, καὶ ὁ μαθὼν 
ἰᾶσθαι, κἂν μὴ ἰατρεύῃ, ὅμως ἰατρός ἐστιν, οὕτω καὶ ὅδε 
ἀπὸ τοῦδε τοῦ χρόνου διατελεῖ στρατηγὸς ὦν, κἂν μηδεὶς 
ἀὐτὸν ἕληται" ὁ δὲ μὴ ἐπιστάμενος, οὔτε στρατηγός, οὔτε 
ἰατρός ἐστιν, οὐδὲ ἐὰν ὑπὸ πάντων ἀνθρώπων αἱρεθῇ. 5. 
᾽Ατάρ, ἔφη, ἵνα kai, ἐὰν ἡμῶν τις ταξιαρχῇ, ἢ λοχαγῇ σοι, 
ἐπιστημονέστεροι τῶν πολεμικῶν ὦμεν, λέξον ἡμῖν, πόθεν 
ἤρξατό. σε διδάσκειν τὴν στρατηγίαν. Kai ὅς, Ἔκ τοῦ 
αὐτοῦ, ἔφη, εἰς ὅπερ καὶ ἐτελεύτα " τὰ γὰρ τακτικὰ ἐμὲ γε, 
καὶ ἄλλο οὐδὲν ἐδίδαξεν. 6. ᾿Αλλὰ μήν, ἔφη 6 Σωκράτης, 
τοῦτό γε πολλοστὸν μέρος ἐστὶ στρατηγίας " καὶ γὰρ παρα- 
σκευαστικὸν τῶν εἰς τὸν πόλεμον TOV στρατηγὸν εἶναι 
Xp}, καὶ ποριστικὸν τῶν ἐπιτηδείων τοῖς στρατιώταις, καὶ 
“ηχανικόν, καὶ ἐργαστικόν, καὶ ἐπιμελῆ, καὶ καρτερικόν, 
καὶ ἀγχίνουν, καὶ φιλόφρονά τε καὶ ὠμόν, καὶ ἁπλοῦν τε 
καὶ ἐπίθουλον, καὶ φυλακτικόν τε καὶ κλέπτην, καὶ προετι- 
κόν καὶ ἅρπαγα, καὶ φιλόδωρον καὶ πλεονέκτην, καὶ ἀσ- 
φαλῆ καὶ ἐπιθετικόν, καὶ ἄλλα πολλὰ καὶ φύσει καὶ ἐπι- 
στήμῃ δεῖ τὸν εὖ στρατηγήσοντα ἔχειν. 7. Kaddv δὲ καὶ 
τὸ τακτικὸν εἶναι" πολὺ γὰρ διαφέρει στράτευμα τεταγ- 
wévov ἀτάκτου" ὥςπερ λίθοι τε, καὶ πλίνθοι, καὶ ξύλα, καὶ 
κέραμος, ἀτάκτως μὲν ἐῤῥιμμένα, οὐδὲν χρήσιμά ἐστιν, 
ἐπειδὰν δὲ ταχθῇ κάτω μὲν καὶ ἐπιπολῆς τὰ μῆτε σηπόμενα, 
μήτε τηκόμενα, οἵ τε λίθοι, καὶ ὁ κέραιιος, ἐν μέσῳ δὲ al τε 
πλίνθοι, καὶ τὰ ξύλα, ὥςπερ ἐν οἰκοδομίᾳ, συντίθεται, τότε 
γίγνεται πολλοῦ ἄξιον κτῆμα, οἰκία. 8. ᾿Αλλὰ πάνυ, ἔφη 


10 ΧΈΝΟΡΗΟΝ Ἐ [UL 1. § 11 


ὁ νεανίσκος, ὅμοιον, ὦ Σώκρατες, εἴρηκας " καὶ γὰρ ἐν ta 
πολέμῳ τούς τε πρώτους ἀρίστους δεῖ τάττειν καὶ τοὺ) 
τελευταίους, ἐν δὲ μέσῳ τοὺς χειρίστους, ἵνα ὑπὸ μὲν τῶν 
ἄγωνται, ὑπὸ δὲ αὖ τῶν ὠθῶνται. 9. Ei μὲν τοίνυν, ἔφη, 
καὶ διαγιγνώσκειν σε τοὺς ἀγαθοὺς καὶ τοὺς κακοὺς ἐδίδα- 
ξεν εἰ δὲ μή, τί σοι ὄφελος ὧν ἔμαθες ; οὐδὲ γὰρ εἴ σε 
ἀργύριον ἐκέλευσε πρῶτον μὲν καὶ τελευταῖον τὸ κάλλι- 
στον τάττειν, ἐν μέσῳ δὲ τὸ χείριστον, μὴ διδάξας διαγιγ- 
νώσκειν τό τε καλὸν καὶ τὸ κίθδηλον, οὐδὲν ἄν σοι ὄφελος 
ἣν. ᾿Αλλὰ μὰ Δί᾽, ἔφη, οὐκ ἐδίδαξεν ὥςτε αὑτοὺς ἂν 
ἡμᾶς δέοι τούς τε ἀγαθοὺς καὶ τοὺς κακοὺς κρίνειν. 10. 
Τί οὖν ob σκοποῦμεν, ἔφη, πῶς ἂν αὐτῶν μὴ διαμαρτάνοις 
μεν; Βούλομαι, ἔφη ὁ νεανίσκος. Οὔκουν, ἔφη, εἰ μὲν 
ἀργύριον δέοι ἁρπάζειν, τοὺς φιλαργυρωτάτους πρώτους 
καθιστάντες, ὀρθῶς ἂν τάττοιμεν ; ΓἜμοιγε δοκεῖ. Ti δὲ 
τοὺς κινδυνεύειν μέλλοντας ; ἄρα τοὺς φιλοτιμοτάτους 
προτακτέον ; Οὗτοι γοῦν εἰσιν, ἔφη, οἱ ἕνεκα ἐπαίνου κιν- 
δυνεύειν ἐθέλοντες " ob τοίνυν οὗτοί γε ἄδηλοι, ἀλλ᾽ ἐπι- 
φανεῖς πανταχοῦ ὄντες, εὐαίρετοι ἂν elev. 11. ᾽Ατάρ, ἔφη, 
πότερά σε τάττειν μόνον ἐδίδαξεν, ἢ καὶ ὅποι καὶ ὅπως 
χρηστέον ἑκάστῳ τῶν ταγμάτων; Οὐ πάνυ, ἔφη. Καὶ 
μὴν πολλά γ᾽ ἐστί, πρὸς ἃ οὔτε τάττειν οὔτε ἄγειν ὡςαύ- 
Two προζήκει. ᾿Αλλὰ μὰ Δί᾽, ἔφη, οὗ διεσαφήνιζε ταῦτα. 
Νὴ Δί, ἔφη, πάλιν τοίνυν ἐλθὼν ἐπανεοώτα" ἢν γὰρ ἐπί- 
στηται, καὶ μὴ ἀναιδὴς 7, aloyvveirar ἀργύριον εἰληφὼς 
ἐνδεᾶ σε ἀποπέμψασθαι. 





CHAPTER IIL. 


SUMMARY. 


A Goop commander should take care that his soldiers be in a healthful 
condition; that they be provided with all things necessary; and that their 
condition be bettered, in a greater or less degree, by victory over their 
foes Nor does the duty of a good general consist merely in this, that he 
slone contend bravely against the foe, but in his leading also his whole 
arm) to victory, and in his striving in all things to procure advantages no} 
for hnself only, buat for all those under his command 





If], 2. § 4.] MEMORABILIA ἐξ 


1. Ἐντυχὼν δέ ποτε στρατηγεῖν ἡρημένῳ τῳ, Τοῦ ἕνε- 
κεν, ἔφη, Ὅμηρον οἴει τὸν ᾿Αγαμέμνονα προςαγορεῦσαι ToL: 
μένα λαῶν ; apd γε ὅτι, ὥςπερ τὸν ποιμένα ἐπιμελεῖσθαι 
δεῖ, ὅπως σῶαΐ τε ἔσονται αἱ ὄϊες, καὶ τὰ ἐπιτήδεια ἕξου- 
σιν, καὶ οὗ ἕνεκα τρέφονται, τοῦτο ἔσται, οὕτω καὶ τὸν 
στρατηγὸν ἐπιμελεῖσθαι δεῖ, ὅπως σῶοίΐ τε οἱ στρατιῶται 
ἔσονται, καὶ τὰ ἐπιτί δεια ἕξουσι, καί, οὗ ἕνεκα στρατεύον- ᾿ 
ται, τοῦτο ἔσται; στρατεύονται δέ, ἵνα κρατοῦντες τῶν 
πολεμίων εὐδαιμονέστερ-ι ὦσιν: 2. Ἢ τί δήποτε οὕτως 
ἐπήνεσε τὸν ᾿Αγαμέμνονα, εἰπών, 

᾿Αμφότερον, βασιλεύς τ᾽ ἀγαθός, κρατερός τ᾽ αἰγμητής ; 

dpa γε ὅτι αἰχμητής τε κρατερὸς ἂν εἴη, οὐκ εἰ μόνος αὑτὸς 
εὖ ἀγωνίζοιτο πρὸς τοὺς πολεμίους, ἀλλ᾽ εἰ καὶ παντὶ τῷ 
στρατοπέδῳ τούτου αἴτιος εἴη; καὶ βασιλεὺς ἀγαθός, οὐκ 
εἰ μόνον τοῦ ἑαυτοῦ βίου καλῶς προεστήκοι, ἀλλ᾽ εἰ καί, 
ὧν βασιλεύοι, τούτοις εὐδαιμονίας αἴτιος εἴη; 38. Καὶ γὰρ 
βασιλεὺς αἱρεῖται, οὐχ ἵνα ἑαυτοῦ καλῶς ἐπιμελῆται, ἀλλ᾽ 
iva καὶ οἱ ἑλόμενοι δι᾽ αὐτὸν εὖ πράττωσι" καὶ στρατεύ- 
ovrat δὲ πάντες, ἵνα ὃ βίος αὐτοῖς ὡς βέλτιστος 7° καὶ 
στρατηγοὺς αἱροῦνται, τούτου ἕνεκα, ἵνα πρὸς τοῦτο αὐὖ- 
τοῖς ἡγεμόνες Wot. 4. Δεῖ οὖν τὸν στρατηγοῦντα τοῦτο 
παρασκευάζειν τοῖς ἑλομένοις αὐτὸν στρατηγόν " καὶ γὰρ 
οὔτε κάλλιον τούτου ἄλλο ῥᾷδιον εὑρεῖν, οὔτε αἴσχιον τοῦ 
ἐναντίου. Καὶ οὕτως ἐπισκοπῶν, τίς εἴη ἀγαθοῦ ἡγεμόνος 
ἀρετή, τὰ μὲν ἄλλα περιΐρει, κατέλειπε δὲ τὸ εὐδαίμονας 
ποιεῖν, ὧν ἂν ἡγῆται. 





CHAPTER IIL 


SUMMARY. 

Tue duty of a good commander of cavalry is swofold, namely, to make 
both horses and riders better. As regards the horses, he should not leave 
the care of them entirely to the individual horsemen, but should take an 
active part himself in the same. (§ 1-4.) And again, as regards the 
borsomen, he will best take care of these by making them mount their 


ὲ 22 XENOPHON'S [Π|. 3. 4. 


horses readily, and by exercising tl.em in riling, not only over level, but 
also over rugged ground, and by instructing them in the art of throwing 
the javelin from on horseback. He will also animate their courage, and, 
above all, will render them obedient to his authority. (§ 5-8.) 

For the attainment of these ends, it will be necessary, above all things, 
that he show himself skilful and able in the discharge of his own duties 
(§ 9), and convince them that both their glory and safety depend on their 
obedience to his commands. (§ 10.) It will be requisite, also, for him to 
add the art of speaking to his other acquirements, in order that he may 
both animate them with the love of glory, and urge them on to the per- 
formance of actions from which advantage may accrue to’both himself and 
the state at large. (§ 11-15.) 


1. Kai ἱππαρχεῖν δέ τινι ἡρημένῳ οἷδά ποτε αὐτὸν τοι- 
ἄδε διαλεχθέντα - Ἔχοις ἄν, ἔφη, ὦ νεανία, εἰπεῖν ἡμῖν, 
ὅτου ἕνεκα ἐπεθύμησας innapysiv; οὐ γὰρ δὴ τοῦ πρῶτος 
τῶν ἱππέων ἐλαύνειν - καὶ γὰρ οἱ ἱπποτοξόται τούτον γε 
ἀξιοῦνται, προελαύνουσι γοῦν καὶ τῶν ἱππάρχων. ᾿Αληθῆ 
λέγεις, ἔφη. ᾿Αλλὰ μὴν οὐδὲ τοῦ γνωσθῆναί γε, ἐπεὶ καὶ 
οἱ paivoucvol γε ὑπὸ πάντων γιγνώσκονται. ᾿Αληθές, ἔφη, 
Kai τοῦτο λέγεις. 3. ᾿Αλλ᾽ dpa ὅτι τὸ ἱππικὸν οἴει τῇ 
πόλει βέλτιον ἂν ποιήσας παραδοῦναι, Kai, εἴ τις χρεία 
γίγνοιτο ἱππέων, τούτων. ἡγούμενος, ἀγαθοῦ τινος αἴτιος 
γενέσθαι τῇ πόλει ; Καὶ μάλα, ἔφη. Καὶ ἔστι ye, νὴ Δί᾽, 
ἔφη ὁ Σωκράτης, καλόν, ἐὰν δύνῃ ταῦτα ποιῆσαι. ‘H δὲ 
ἀρχή που, ἐφ' ἧς ἤρηδαι, ἵππων τε καὶ ἀμθατῶν ἐστιν ; 
Ἔστι γὰρ οὖν, ἔφη. 8. Ἴθι δὴ λέξον ἡμῖν πρῶτον τοῦτο, 
ὅπως διανοῇ τοὺς ἵππους βελτίους ποιῆσαι; Kai ὅς, 
᾿Αλλὰ τοῦτο μέν, ἔφη, οὐκ ἐμὸν οἶμαι τὸ ἔργον εἶναι, ἀλλὰ 
ἰδίᾳ ἕκαστον δεῖν τοῦ ἑαυτοῦ ἵππου ἐπιμελεῖσθαι. 4. "Ἐὰν 
οὖν, ἔφη ὁ Σωκράτης, παρέχωνταί σοι τοὺς ἵππους οἱ μὲν 
οὕτως κακόποδας, ἢ κκακοσκελεῖς, ἢ ἀσθενεῖς, οἱ δὲ οὕτως 
ἀτρόφους, ὥςτε μὴ δύνασθαι ἀκολουθεῖν, οἱ δὲ οὕτως ἀνα- 
γώγους, ὥςτε μὴ μένειν, ὅπου ἂν σὺ τάξῃς, οἱ δὲ οὕτως 
λακτιστάς, ὥςτε μηδὲ τάξαι δυνᾶτὸν εἶναι, τί σοι τοῦ ἱπ- 
πικοῦ ὄφελος ἔσται; ἢ πῶς δυνήσει τοιούτων ἡγούμενος 
ἀγαθόν τι ποιῆσαι τὴν πόλιν; Καὶ ὅς, ᾿Αλλὰ καλῶς τε 
λέγεις, ἔφη, καὶ πειράσομαι -ὧὥν ἵππων εἰς τὸ δυνατὸν ἐπι. 


ΠῚ. 3. § 11.) MEMORABILIA. 73 


μελεῖσθαι. 5. Ti δέ; τοὺς ἱππέας οὐκ ἐπιχειρήσεις, ἔφη, 
βελτίονας ποιῆσαι; "Ἐγωγ᾽, ἔφη. Οὔκουν πρῶτον μὲν 
ἀναθατικωτέρους ἐπὶ τοὺς ἵππους ποιήσεις αὐτοῖς; Δεῖ 
γοῦν, ἔφη" καὶ γάρ, εἴ τις αὐτῶν καταπέσοι, μᾶλλον ἂν 
οὕτω σώζοιτο. 6. Τί γάρ; ἐάν που κινδυνεύειν δέῃ, πό- 
τερον ἐπαγαγεῖν τοὺς πολεμίους ἐπὶ τὴν ἄμμον κελεύσεις, 
ἔνθαπερ εἰώθατε ἱππεύειν, ἢ πειράσει τὰς βελενας ἐν τοιού- 
τοῖς ποιεῖσθαι χωρίοις, ἐν οἵοιςπερ οἱ πολέμιοι γίγνονται; ; 
Βέλτιον γοῦν, ἔφη. 7. Ti γάρ; τοῦ βάλλειν ὡς πλείστους 
ἀπὸ τῶν ἵππων ἐπιμέλειάν τινα ποιῆσει; BéAtiov γοῦν, 
ἔφη, καὶ τοῦτο. Θήγειν δὲ τὰς ψυχὰς τῶν ἱππέων καὶ 
ἐξοργίζειν πρὸς τοὺς πολεμίους, εἴπερ ἀλκιμωτέρους ποιεῖν, 
διανενόησαι; Ei δὲ μή, ἀλλὰ νῦν γε πειράσομαι, ἔφη. 8. 
Ὅπως δέ σοι πείθωνται οἱ ἱππεῖς, πεφρόντικάς τι; ἄνευ 
γὰρ δὴ τούτου οὔτε ἵππων, οὔτε ἱππέων ἀγαθῶν καὶ ἀλκί- 
μων οὐδὲν ὄφελος. ᾿Αληθῆ λέγεις, ἔφη ἀλλὰ πῶς ἄν TLE 
μάλιστα, ὦ Σώκρατες, ἐπὶ τοῦτο αὐτοὺς προτρέψαιτο; 9. 
*Exeivo μὲν δήπου οἷσθα, ὅτι ἐν παντὶ πράγματι οἱ ἄνθρω- 
ποι τούτοις μάλιστα ἐθέλουσι πείθεσθαι, ove ἂν ἡγῶνται 
βελτίστους εἶναι" καὶ γὰρ ἐν νόσῳ, ὃν ἂν ἡγῶνται ἰατρι- 
κώτατον εἶναι, τούτῳ μάλιστα πείθονται, καὶ ἐν πλοίῳ οἱ 
πλέοντες, ὃν ἂν κυθερνητικώτατον, καὶ ἐν γεωργίᾳ, ὃν ἂν 
γεωργικώτατον. Kai μάλα, ἔφη. Οὔκουν εἰκός, ἔφη, καὶ 
ἐν ἱππικῇ, ὃς ἂν μάλιστα εἰδὼς φαίνηται ἃ δεῖ ποιεῖν, τού- 
τῳ μάλιστα ἐθέλειν τοὺς ἄλλους πείθεσθαι. 10. Ἐὰν οὖν, 
ἔφη, ἐγώ, ὦ Σώκρατες, βέλτιστος ὧν αὐτῶν δῆλος ὦ, ἀρ- 
κέσει μοι τοῦτο εἰς τὸ πείθεσθαι αὐτοὺς ἐμοί; ᾿ἜἘάν γε 
πρὸς τούτῳ, ἔφη, διδάξῃς αὐτούς, ὡς τὸ πείθεσθαί σοι κάλ- 
λιόν τε καὶ σωτηριώτερον αὐτοῖς ἔσται. Πῶς οὗν, ἔφη, 
τοῦτο διδάξω; Πολὺ νὴ Δί᾽, ἔφη, ῥᾷον, ἢ εἴ σοι δέοι δι- 
δάσκειν, ὡς τὰ κακὰ τῶν ἀγαθῶν ἀμείνω καὶ λυσιτελέστερά 
ἐστι. 11. Λέγεις, ἔφη, σὺ τὸν ἵππαρχον πρὸς τοῖς ἄλλοις 
ἐπιμελεῖσθαι δεῖν καὶ τοῦ λέγειν δύνασθαι; Σὺ δ᾽ gov, 
ἔφη, χρῆναι σιωπῇ ἱππαρχεῖν ; ἢ οὐκ ἐντεθύμησαι, ὅτι, ὅσα 


τε νόμῳ μεμαθήκαμεν κάλλιστα ὄντα, δι᾽ ὧν ye ζὴν ἐπιστά- 
dD 


74 XENOPHON’S ‘(HL %. § 15. 


μεθα, ταῦτα πάντα διὰ λόγου" ἐμάθομεν, καὶ εἴ τε ἄλλο 
καλὸν μανθάνει τις μάθημα, διὰ λόγον μανθάνει; καὶ of 
ἄριστα διδάσκοντες, μάλιστα λόγῳ χρῶνται, καὶ οἱ τὰ 
σπουδαιότατα μάλιστα ἐπιστάμενοι, κάλλιστα διαλέγονται; 
12. Ἢ τόδε οὐκ ἐντεθύμησαι, ὡς brav γε χορὸς εἷς ἐκ τῆςδε 
τῆς πόλεως γίγνηται, ὥςπερ ὃ εἰς Δῆλον πεμπόμενος, οὐ- 
δεὶς ἄλλοθεν οὐδαμόθεν τούτῳ ἐφάμιλλος γίγνεται, οὐδὲ 
εὐανδρία ἕν ἄλλῃ πόλει ὁμοία τῇ ἐνθάδε συνάγεται; ᾿Αλη- 
θῆ λέγεις, ἔφη. 18. ᾿Αλλὰ μὴν οὔτε εὐφωνίᾳ τοσοῦτον 
διαφέρουσιν ᾿Αθηναῖοι τῶν ἄλλων, οὔτε σωμάτων μεγέθει 
καὶ ῥώμῃ, ὅσον φιλοτιμίᾳ, ἥπερ μάλιστα παροξύνει πρὸς τα 
καλὰ καὶ ἔντιμα. ᾿Αληθές, ἔφη, καὶ τοῦτο. 14. Οὔκουν 
οἴει, ἔφη, καὶ τοῦ ἱππικοῦ τοῦ ἐνθάδε εἴ τις ἐπιμεληθείη, 
ὡς πολὺ ἂν καὶ τούτῳ διενέγκοιεν τῶν ἄλλων, ὅπλων τε 
καὶ ἵππων παρασκευῇ, καὶ εὐταξίᾳ, καὶ τῷ ἑτοίμως κινδυ- 
νεύειν πρὸς τοὺς πολεμίους, εἰ νομίσειαν ταῦτα ποιοῦντες 
ἐπαίνου καὶ τιμῆς τεύξεσθαι; Ἑϊκός γε, ἔφη. 15. Μὴ 
τοίνυν ὄκνει, ἔφη, ἀλλὰ πειρῶ τοὺς ἄνδρας ἐπὶ ταῦτα προ- 
τρέπειν, ἀφ᾽ ὧν αὐτός τε ὠφεληθήσει, καὶ οἱ ἄλλοι πολῖται 
διὰ σέ. ᾿Αλλὰ νὴ Δία πειράσομαι, ἔφη. 





CHAPTER ΙΓ. 
SUMMARY. 

NrcomacupeEs, who was well skilled in the military art, having com 
plained to Socrates that the Athenians had chosen, as one of their com 
manders, not himself, but Antisthenes, who had never distinguished hine 
self in warfare, and who knew nothing else save how to get money, Soc 
rates undertakes to show unto him, that, if a person, in whatever employ- 
ment he may have taken upon himself, knows well what is required for 
executing that employment in a proper manner, this man will make a 
good leader, either of a‘chorus, a state, or an army. 

Since, then, remarks Socrates, Antisthenes is skilled in the manage- 


ment of his private affairs, and is, at the same time, ambitious of praise, . 


and siace he has discharged successfully the duties of a choragus, there 
can be no doubt but that he, althongh unskilled in military affairs, will 
nevertheless make a good commander (§ 1-5) ; for a choragus, and he wha 


t skilled in managing private affairs, have very many things in common 
with acommander. (ὁ 6-12.) 


Hl. 4. § 1.} MEMORABILIA, 73 


1. Ἰδὼν dé ποτε Νικομαχίδην ἐξ ἀρχαιρεσιῶν ἀπιόντα, 
ἤρετο" Τίνες, ὦ Νικομαχίδη, στρατηγοὶ ἥρηνται; Kai ὅς, 
Οὐ γάρ, ἔφη, ὦ Σώκρατες, τοιοῦτοί εἰσιν ᾿Αθηναῖοι, ὥςτε 
ἐμὲ μὲν οὐχ εἵλοντο, ὃς ἐκ καταλόγου στρατευόμενος κατα» 
τέτριμμαι, καὶ λοχαγῶν, καὶ ταξιαρχῶν, καὶ τραυματὰ ὑπὸ 
τῶν πολεμίων τοσαῦτα ἔχων " ἅμα δὲ τὰς οὐλὰς τῶν τραυ-: 
μάτων ἀπογυμνούμενος ἐπεδείκνυεν " ᾿Αντισθένην δέ, ἔφη. 
εἵλοντο, τὸν οὔτε ὁπλίτην πώποτε στρατευσάμενον, ἔν τέ 
τοῖς ἱππεῦσιν οὐδὲν περίθλεπτον ποιήσαντα, ἐπιστάμενόν 
τε ἄλλο οὐδὲν ἢ χρήματα συλλέγειν. 2. Οὔκουν, ἔφη ὁ Σω- 
κράτης, τοῦτο μὲν ἀγαθόν, εἴ γε τοῖς στρατιώταις ἱκανὸς 
ἔσται τὰ ἐπιτήδεια πορίζειν ; Kail γὰρ οἱ ἔμποροι, ἔφη ὁ 
Νικομαχίδης, χρήματα συλλέγειν ἱκανοί εἶσιν" ἀλλ᾽ οὐχ 
ἕνεκα τούτου καὶ στρατηγεῖν δύναιντ᾽ ἄν. 3. Καὶ ὁ Σω- 
πράτης ἔφη ᾿Αλλὰ καὶ φιλόνεικος ᾿Αντισθένης ἐστίν, ὃ 
στρατηγῷ προτςεῖναι ἐπιτήδειόν ἐστιν" οὐχ ὁρᾷς, ὅτι καί, 
ὑσάκις κεχορήγηκε, πᾶσι τοῖς χοροῖς νενίκηκε; Μὰ Ai’, 
ἔφη ὁ Νικομαχίδης, ἀλλ᾽ οὐδὲν ὅμοιόν ἐστι χοροῦ τε καὶ 
στρατεύματος προεστάναι. 4. Καὶ μήν, ἔφη ὃ Σωκράτης, 
οὐδὲ δῆς γε ὃ ᾿Αντισθένης, οὐδὲ χορῶν διδασκαλίας ἔμ- 
πειρος ὦν, ὅμως ἐγένετο ἱκανὸς εὑρεῖν τοὺς κρατίστους 
ταῦτα. Καὶ ἐν τῇ στρατιᾷ οὖν, ἔφη ὁ Νικομαχίδης, ἀλ- 
λους μὲν εὑρήσει τοὺς τάξοντας ἀνθ᾽ ἑαυτοῦ, ἄλλους dé 
τοὺς μαχουμένους. 5. Οὐκοῦν, ἔφη ὁ Σωκράτης, ἐάν γε 
καὶ ἐν τοῖς πολεμικοῖς τοὺς κρατίστους, ὥςπερ ἐν τοῖς χο- 
ρικοῖς, ἐξευρίσκῃ τε καὶ προαιρῆται, εἰκότως ἂν καὶ τούτου 
νικηφόρος εἴη " καὶ δαπανᾶν δ᾽ αὐτὸν εἰκὸς μᾶλλον ἂν ἐθέ- 
Ae εἰς τὴν ξὺν ὅλῃ τῇ πόλει τῶν πολεμικῶν νίκην, ἢ εἰς 
τὴν ξὺν τῇ φυλῇ τῶν χορικῶν. 6. Λέγεις σύ, ἔφη, ὦ Σώ- 
ἔματες, ὡς τοῦ αὐτοῦ ἀνδρός ἐστι χορηγεῖν τε καλῶς καὶ 
οτρατηγεῖν; Λέγω ἔγωγ᾽, ἔφη, ὡς, ὅτου ἄν τις προστα 
τεύῃ, ἐὰν γιγνώσκῃ τε ὧν δεῖ, καὶ ταῦτα πορίζεσθαι δύντη,- 
ται, ἀγαθὸς ἂν εἴη προστάτης, εἴτε χοροῦ, εἴτε οἴκου, εἴτε 
πόλεως, εἴτε στρατεύματος προστατεύοι. 7. Καὶ ὁ Νίκο. 
μαχίδης, Μὰ Δί᾽, ἔφη, ὦ Σώκρατες, οὐκ ἄν ποτε ᾧμην ἔγω 


76 XEN DPUON’S [Π|. 4. δ 12. 


gov ἀκοῦσαι, ὡς ἀγαθοὶ οἰκονόμοι ἀγαθοὶ στρατηγοὶ ἂν 
εἶεν. Ἴθι δή, ἔφη, ἐξετάσωμεν τὰ ἔργα ἑκατέρου αὐτῶν, 
ἕνα εἰδῶμεν, πότερον τὰ αὐτά ἐστιν, ἢ διαφέρει τι. Πάνυ 
ye, ἔφη. 8. Οὔκουν, ἔφη, τὸ μὲν τοὺς ἀρχομένους κατη- 
κόους τε καὶ εὐπειθεῖς ἑαυτοῖς παρασκευάζειν ἀμφοτέρων 
ἐστὶν ἔργον; Kai μάλα, ἔφη. Τί δέ; τὸ προςτάττειν 
ἕκαστα τοῖς ἐπιτηδείοις πράττειν; Kai τοῦτ᾽, ἔφη. Καὶ 
μὴν Kai τὸ τοὺς κακοὺς κολάζειν, καὶ τοὺς ἀγαθοὺς τιμᾶν, 
ἀμφοτέροις οἶμαι προςήκειν. Πάνυ μὲν οὖν, ἔφη. 9. Τὸ 
δὲ τοὺς ὑπηκόους εὐμενεῖς ποιεῖσθαι, πῶς οὗ καλὸν ἀμφο- 
τέροις; Kai τοῦτ᾽, ἔφη. Συμμάχους δὲ καὶ βοηθοὺς προς- 
ἄγεσθαι δοκεῖ σοι συμφέρειν ἀμφοτέροις, ἢ οὔ; Πάνυ μὲν 
οὗν, ἔφη. ᾿Αλλὰ φυλακτικοὺς τῶν ὄντων οὐκ ἀμφοτέρους 
εἶναι προςήκει; Σφόδρα γ᾽, ἔφη. Οὐκοῦν καὶ ἐπιμελεῖς 
καὶ φιλοπόνους ἀμφοτέρους εἶναι προζήκει περὶ τὰ αὑτῶν 
ἔργα. 10. Ταῦτα μέν, ἔφη, πάντα ὁμοίως ἀμφοτέρων ἐσ- 
tiv: ἀλλὰ τὸ μάχεσθαι οὐκέτι ἀμφοτέρων. ᾿Αλλ’ ἐχθροί 
γέ τοι ἀμφοτέροις γίγνονται; Καὶ μάλα, ἔφη, τοῦτό γε. 
Οὔκουν τὸ περιγενέσθαι τούτων ἀμφοτέροις συμφέρει ; 
Πάνυ γε, ἔφη. 11. ᾿Αλλ᾽, ἐκεῖνο παριείς, ἂν δέῃ μάχεσθαι, 
τέ ὠφελήσει ἡ οἰκονομική; Ἐνταῦθα δήπου καὶ πλεῖστον, 
ἔφη" ὁ γὰρ ἀγαθὸς οἰκονόμος, εἰδώς, ὅτι οὐδὲν οὕτω λυσι- 
'τελές τε καὶ κερδαλέον ἐστίν, ὡς τὸ μαχόμενον τοὺς πολε- 
μίους νικᾶν, οὐδὲ οὕτως ἀλυσιτελές τε καὶ ζημιῶδες, ὡς τὸ 
ἡττᾶσθαι, προθύμως μὲν τὰ πρὸς τὸ νικᾶν συμφέροντα ζη- 
τήσει καὶ παρασκευάσεται, ἐπιμελῶς δὲ τὰ πρὸς τὸ ἡττᾶσθαι 
φέροντα σκέψεται καὶ φυλάξεται, ἐνεργῶς δ᾽, ἂν τὴν παρα- 
σκευὴν ὁρᾷ νικητικὴν οὖσαν, μαχεῖται, οὐχ ἥκιστα δὲ τού 
των, ἐὰν ἀπαράσκευος ἡ, φυλάξεται συνάπτειν μάχην. 12. 
Μὴ καταφρόνει, ἔφη, ὦ Νικομαχίδη, τῶν οἰκονομικῶν ἀν- 
δρῶν" ἡ γὰρ τῶν ἰδίων ἐπιμέλεια πλήθει μόνον διαφέρει 
τῆς τῶν κοινῶν, τὰ δὲ ἄλλα παραπλήσια ἔχει" τὸ δὲ μέ- 
γίστον, ὅτι οὔτε ἄνευ ἀνθρώπων οὐδετέρα γίγνεται. οὔτε 
de’ ἄλλων μὲν ἀνθρώπων τὰ ἴδια πράττεται, δι᾽ ἄλλων δὲ 
τὰ κοινά" οὐ γὰρ ἄλλοις τισὶν ἀνθρώποις οἱ τῶν κοινῶν 


lil. 5. § 8.1 MEMORABILIA. Tr 


ἐπιμελόμενοι χρῶνται, ἢ οἵἷςπερ οἱ τὰ ἴδια οἰκονομοῦντες 
οἷς οἱ ἐπιστώμενοι χρῆσθαι καὶ τὰ ἴδια καὶ τὰ κοινὰ Ke 
λῶς πράττουσιν, οἱ δὲ μὴ ἐπιστάμενοι ἀμφοτέρωθι TARP 
μελοῦσιν. . 





‘CHAPTER V. 


SUMMARY. 

In this chapter Socrates converses with Pericles the Younger (the son 
of the celebrated statesman of the same name) on the way by which the 
Athenians may be recalled to the glory and success of former days. He 
shows him, in the first place, that the Athenians ought to be reminded of 
the virtues and achievements of their forefathers. (§ 1-12.) In the next 
place he points out to him the causes of their present degeneracy. (ᾧ 13.) 
He then shows that the virtues and discipline of their ancestors ought to 
be recalled by them, or, at least, the example of the Lacedemonians ought 
to be imitated. (§ 14.) That their chief care, however, should be be- 
stowed on military affairs, and, in particular, that competent commanders 
ought to be set over their forces, who may teach the soldiers strict disci- 
pline and obedience to command. (§ 15-25.) He explains to him, finally, 
how well adapted Attica is, from its situation, to resist the incursions of 3 
foe. (ᾧ 26-28.) 

1. Περικλεῖ dé ποτε, τῷ τοῦ πάνυ Περικλέους υἱῷ, δια- 
λεγόμενος, ᾿Εγώ τοι, ἔφη, ὦ Περίκλεις, ἐλπίδα ἔχω, σοῦ 
στρατηγήσαντος ἀμείνω τε καὶ ἐνδοξοτέραν τὴν πόλιν εἰς 
τὰ πολεμικὰ ἔσεσθαι, καὶ τῶν πολεμίων κρατήσειν. Kai ὃ 
Περικλῆς, Βουλοίμην ἄν, ἔφη, ὦ Σώκρατες, ἃ λέγεις" ὅπως 
δὲ ταῦτα γένοιτ᾽ ἄν, οὐ δύναμαι γνῶναι. Βούλει οὖν, ἔφη 
ὁ Σωκράτης, διαλογιζόμενοι περὶ αὐτῶν ἐπισκοπῶμεν, ὕπου 
ἤδη τὸ δυνατόν ἐστιν ; Βούλομαι, ἔφη. 2. Οὔκουν οἶσθα, 
ἔφη, ὅτι πλήθει μὲν οὐδὲν μείους εἰσὶν ᾿Αθηναῖοι Βοιωτῶν ; 
Οἶδα γάρ, ἔφη. Σώματα δὲ ἀγαθὰ καὶ καλὰ πότερον ἐκ 
Βοιωτῶν οἴει πλείω ἂν ἐκλεχθῆναι, ἢ ἐξ ᾿Αθηνῶν; Οὐδὲ 
ταύτῃ μοι δοκοῦσι λείπεσθαι. Ἐὑμενεστέρους δὲ ποτέοους 
ἑαυτοῖς εἷναι νομίζεις, ᾿Αθηναίους ἔγωγε" Βοιωτῶν uev 
γὰρ πολλοί, πλεονεκτούμενοι ὑπὸ Onbaiwy, δυςμενῶς αὐ- 
τυῖς ἔχουσιν - ᾿Αθήνησι δὲ οὐδὲν ὁρῶ τοιοῦτον. 8. ᾿Αλλὰ 
μὴν φιλοτιμότατηί γε Kal φιλοφρονέστατοι πάντων εἰσίν͵ 


38 XENOPHON’S ΠΗ͂. 5. ὁ 8. 


ἅπερ οὐχ ἥκιστα παροξύνει κυνδυνεύειν ὑπὲρ εὐδοξίας τα 
καὶ πατρίδος. Οὐδὲ ἐν τούτοιξ ᾿Αθηναῖοι μεμπτοί. Kai 
μὴν προγόνων γε καλὰ ἔργα οὐκ ἔστιν οἷς μείζω καὶ πλείω 
ὑπάρχει, ἢ ᾿Αθηναίοις " ᾧ πολλδὶ ἐπαιρόμενοι προτρέπον- 
ταί τε ἀρετῆς ἐπιμελεῖσθαι, καὶ ἄλκιμοι γίγνεσθαι. «4 
Ταῦτα μὲν ἀληθῆ λέγεις πάντα, ὦ. Σώκρατες" ἀλλ᾽ ὁρᾷς, 
ὅτι, ἀφ᾽ ob ἥ τε σὺν Τολμίδῃ τῶν χιλίων ἐν Λεθαδείᾳ συμ- 
φορὰ ἐγένετο, καὶ ἡ μεθ᾽ Ἱπποκράτους ἐπὶ Δηλίῳ, ἐκ τού- 
τῶν τεταπείνωται μὲν ἡ τῶν ᾿Αθηναίων δόξα πρὸς τοὺς 
Βοιωτούς, ἐπῆρται δὲ τὸ τῶν Onbaiwy φρόνημα πρὸς τοὺς 
᾿Αθηναίους " ὥςτε Βοιωτοὶ μέν, οἱ πρόσθεν οὐδ᾽ ἐν τῇ ἑαυ- 
τῶν τολμῶντες ᾿Αθηναίοις ἄνευ Λακεδαιμονίων τε καὶ τῶν 
ἄλλων Πελοποννησίων ἀντιτάττεσθαι, viv ἀπειλοῦσιν αὖ- 
τοὶ καθ᾽ ἑαυτοὺς ἐμθαλεῖν εἰς τὴν ᾿Αττικήν " ᾿Αθηναῖοι δέ, 
οἱ πρότερον, ὅτε Βοιωτοὶ μόνοι ἐγένοντο, πορθοῦντες τὴν 
Βοιωτίαν, φοθοῦνται, μὴ Βοιωτοὶ δῃώσωσι τὴν ᾿Αττικήν. 
ὅ. Καὶ ὁ Σωκράτης, ᾿Αλλ᾽ αἰσθάνομαι μέν, ἔφη, ταῦτα 
οὕτως ἔχοντα " δοκεῖ δέ μοι ἀνδρὶ ἀγαθῷ ἄρχοντι νῦν εὐ- 
αρεστοτέρως διακεῖσθαι ἡ πόλις " τὸ μὲν γὰρ ϑάρσος ἀμέ- 
λειάν τε καὶ ῥᾳθυμίαν καὶ ἀπείθειαν ἐμθάλζει, ὁ δὲ φόδος 
προςεκτικωτέρους τε καὶ εὐπειθεστέρους, καὶ εὐτακτοτέρους 
ποιεῖ. 6. Τεκμήραιο δ᾽ ἂν τοῦτο καὶ ἀπὸ τῶν ἐν ταῖς 
ναυσίν - ὅταν μὲν γὰρ δήπου μηδὲν φοβῶνται, μεστοί εἶσιν 
ἀταξίας, ἔςτ᾽ ἂν δὲ ἢ χειμῶνα ἢ πολεμίους δείσωσιν, οὐ 
μόνον τὰ κελευόμενα πάντα ποιοῦσιν, ἀλλὰ καὶ σιγῶσι 
καραδοκοῦντες τὰ" προςταχθησόμενα, ὥςπερ χορευταί. 7. 
᾿Αλλὰ μήν, ἔφη 6 Περικλῆς, εἴγε νῦν μάλιστα πείθοιντο, 
ὥρα ἂν εἴη λέγειν, πῶς ἂν αὐτοὺς προτρεψαίμεθα. πάλιν 
ἀνερεθισθῆναι τῆς ἀρχαίας ἀρετῆς τε καὶ εὐκλείας, καὶ ev- 
δαιμονίας. 8. Οὐκοῦν, ἔφη ὁ Σωκράτης, εἰ μὲν ἐδουλόμεθα 
χρημάτων αὐτούς, ὧν οἱ ἄλλοι εἶχον, ἀντιποιεῖσθαι, ἀπο- 
δεικνύντες αὐτοῖς ταῦτα πατρῷά τε ὄντα καὶ προζήκοντα, 
μάλιστ᾽ ἂν οὕτως αὐτοὺς ἐξορμῷμεν ἀντέχεσθαι τούτων - 
ἐπεὶ δὲ τοῦ μετ᾽ ἀρετῆς πρωτεύειν αὐτοὺς ἐπιμελεῖσθαι 
βουλόμεθα, τοῦτ᾽ αὖ δεικτέον ἐκ παλαιοῦ μάλιστα προςζῆκον 


ΠΙ. 5. § 14.) MEMORABILIA. 7 


αὐτοῖς, kai ὡς τούτου ἐπιμελούμενοι, πάντων ἄν εἶεν κρά- 
τιστοι. 9. Πῶς οὖν ἂν τοῦτο διδάσκοιμεν; Οἷμαι μέν, 
εἰ τούς γε παλαιοτάτους, ὧν ἀκούομεν, προγόνους αὐτῶν 
ἀναμιμνήσκοιμεν αὐτοὺς ἀκηκοότας ἀρίστους γεγονέναι. 
10. "Apa λέγεις τὴν τῶν ϑεῶν κρίσιν, ἣν οἱ περὶ Κέκροπα 
δι᾽ ἀρετὴν ἔκριναν ; Λέγω γάρ, καὶ τὴν ᾿Ερεχθέως γε Tpo- 
φὴν καὶ γένεσιν, καὶ τὸν πόλεμον τὸν ἐπ᾽ ἐκείνου γενόμε- 
νον πρὸς τοὺς ἐκ τῆς ἐχομένης ἠπείρου πάσης, καὶ τὸν ἐφ᾽ 
Ἡρακλειδῶν πρὸς τοὺς ἐν Πελοποννήσῳ, καὶ πάντας τοὺς 
ἐπὶ Θησέως πολεμηθέντας, ἐν οἷς πᾶσιν ἐκεῖνοι δῆλοι γε- 
γόνασι τῶν καθ᾽ ἑαυτοὺς ἀνθρώπων ἀριστεύσαντες. 11. 
Εἰ δὲ βούλει, ἃ ὕστερον οἱ ἐκείνων μὲν ἀπόγονοι, οὐ πολὺ 
δὲ πρὸ ἡμῶν γεγονότες, ἔπραξαν, τὰ μὲν αὐτοὶ καθ᾽ ἑαυ- 
τοὺς ἀγωνιζόμενοι πρὸς τοὺς κυριεύοντας τῆς τε ᾿Ασίας 
πάσης καὶ τῆς Εὐρώπης μέχρι Μακεδονίας, καὶ πλείστην 
τῶν προγεγονότων δύναμιν καὶ ἀφορμὴν κεκτημένους, καὶ 
μέγιστα ἔργα κατειργασμένους, τὰ δὲ καὶ μετὰ TleAorovyn- 
σίων ἀριστεύοντες καὶ κατὰ γῆν καὶ κατὰ ϑάλατταν : οἵ 
δὴ καὶ λέγονται πολὺ διενεγκεῖν τῶν καθ᾽ ἑαυτοὺς ἀνθρώ 
πων. Aévovta γάρ, ἔφη. 12. Τοιγαροῦν πολλῶν μὲν 
μεταναστάσεων ἐν τῇ ᾿Ελλάδιε γεγονυιῶν, διέμειναν ἐν τῇ 
ἑαυτῶν, πολλοὶ δὲ ὑπὲρ δικαίων ἀντιλέγοντες ἐπέτρεπον 
ἐκείνοις, πολλοὶ δὲ ὑπὸ κρειττόνων ὑθριζόμενοι κατέφευ- 
γον πρὸς ἐκείνους. 13. Kai ὁ Περικλῆς, Καὶ ϑαυμάζω 
γε, ἔφη, ὦ Σώκρατες, ἡ πόλις ὅπως ποτ᾽ ἐπὶ τὸ χεῖρον ἔκλι- 
vev. "Eyo μέν, ἔφη, οἷμαι, 6 Σωκράτης, ὥςπερ καὶ ἀθληταί 
τινες, διὰ τὸ πολὺ ὑπερενεγκεῖν καὶ κρατιστεῦσαι, καταῤ- 
ῥᾳθυμήσαντες ὑστερίζουσι τῶν ἀντιπάλων, οὕτω καὶ ᾿Αθη- 
ναίους πολὺ διενεγκόντας ἀμελῆσαι ἑαυτῶν, καὶ διὰ τοῦτο 
χείρους γεγονέναι. 14. Nov οὖν, ἔφη, τί ἂν ποιοῦντες 
ἀναλάθοιεν τὴν ἀρχαίαν ἀρετήν ; Καὶ ὃ Σωκράτης - Οὐδὲν 
ἀπόκρυφον δοκεῖ μοι εἷναι, ἀλλ᾽ εἰ μὲν ἐξευρόντες τὰ τῶν 
προγόνων ἐπιτηδεύματα, μηδὲν χεῖρον ἐκείνων ἐπιτηδεύ- 
oer, οὐδὲν ἂν χείρους ἐκείνων γενέσθαι " εἰ δὲ μή, τούς γε 
“νῦν πρωτεύοντας μιμούμενοι, καὶ τούτοις τὰ αὐτὰ ἐπιτη- 


80 XENOPHON’S {IIL 5. § 20 


δεύοντες, ὁμοίως μὲν τοῖς αὐτοῖς χρώμενοι, οὐδὲν dv vei 

ρους ἐκείνων εἰεῦ" εἰ δ᾽ ἐπιμελέστερον, καὶ βελτίους. 15° 
Λέγεις, ἔφη, πόῤῥω πον εἷναι τῇ πόλει τὴν καλοκἀγαθίαν 

πότε γὰρ οὕτως ᾿Αθηναῖοι, ὥςπερ Λακεδαιμόνιοι, ἢ πρεσθυ: 
τέρους αἰδέσονται ; of ἀπὸ τῶν πατέρων ἄρχονται κατα- 
φρονεῖν τῶν γεραιτέρων" ἢ σωμασκήσουσιν οὕτως ; οἱ οὐ 
μόνον αὐτοὶ εὐεξίας ἀμελοῦσιν, ἀλλὰ καὶ τῶν ἐπιμελουμέ- 
νων καταγελῶσι. 16. Πότε δὲ οὕτω πείσονται τοῖς ἄρ- 
χουσιν; of καὶ ἀγάλλονται ἐπὶ τῷ καταφρονεῖν τῶν ἀρ- 
χόντων" ἢ πότε οὕτως ὁμονοήσουσιν ; οἵ γε, ἀντὶ μὲν τοῦ 
συνεῤγεῖν ἑαυτοῖς τὰ συμφέροντα, ἐπηρεάζουσιν ἀλλήλοις, 
καὶ φθονοῦσιν ἑαυτοῖς μᾶλλον, ἢ τοῖς ἄλλοις ἀνθρώποις " 
μάλιστα δὲ πάντων ἔν τε ταῖς ἰδίαις συνόδοις καὶ ταῖς 
κοιναῖς διαφέρονται, καὶ πλείστας δίκας ἀλλήλοις δικάζον- 
Tat, καὶ προαιροῦνται μᾶλλον οὕτω κερδαίνειν ἀτ᾽ ἀλλή- 
λων, ἢ συνωφελοῦντες αὑτούς - τοῖς δὲ κοινοῖς ὥςπερ ἀλ- 
λοτρίοις χρώμενοι, περὶ τούτων αὖ μάχονται, καὶ ταῖς εἰς 
τὰ τοιαῦτα δυνάμεσι μάλιστα χαίρουσιν. 17.’EE ὧν πολ- 
λὴ μὲν ἀπειρία καὶ κακία τῇ πόλει ἐμφύεται, πολλὴ δὲ 
ἔχθρα καὶ μῖσος ἀλλήλων τοῖς πολίταις ἐγγέγνεται, δύ ἃ 
ἔγωγε μάλα φοθοῦμαι ἀεί, μή τι μεῖζον, ἢ ὥςτε φέρειν δύ 

νασθαι; κακὸν τῇ πόλει συμδῇΐ 18, Μηδαμῶς, ἔφη ὁ Σω 

κράτης, ὦ Περίκλεις, οὕτως ἡγοῦ ἀνηκέστῳ πονηρίᾳ νοσεῖν 
᾿Αθηναίους - οὐχ ὁρᾷς, ὡς εὔτακτοι μέν εἰσιν ἐν τοῖς vav- 
τικοῖς, εὐτάκτως δ᾽ ἐν τοῖς γυμνικοῖς ἀγῶσι πείθονται τοῖς 
ἐπιστάταις, οὐδένων δὲ καταδεέστερον ἐν τοῖς χοροῖς ὑπη- 
ρετοῦσι τοῖς διδασκάλοις; 19. Τοῦτο γάρ τοι, ἔφη, καὶ 
ϑαυμαστόν ἐστι, τὸ τοὺς μὲν τοιούτους πειθαρχεῖν τοῖς 
- ἐφεστῶσι, τοὺς δὲ ὁπλίτας καὶ τοὺς ἱππεῖς, of δοκοῦσι κα- 
λοκἀγαθίᾳ προκεκρίσθαι τῶν πολιτῶν, ἀπειθεστάτους εἷναι 
πάντων. 20. Καὶ ὁ Σωκράτης ἔφη: Ἢ δὲ ἐν ’Apeiw πάγῳ 
βουλή, ὦ Περίκλεις, οὐκ ἐκ τῶν δεδοκιμασμένων καθέστα- 
ται; Καὶ μάλα, ἔφη. Οἶσθα οὗν τινας, ἔφη, κάλλιον, ἢ 
νομιμώτερον, ἢ σεμνότερον, ἢ δικαιότερον τάς τε δίκας 
δικάζοντας, καὶ τάλλα πάντα πράττοντας; Οὐ μέμφομαι 


Ml, 5. ᾧ 91.] MEMORABILIA. : dt 


ἔφη, τούτοις. Οὐ τοίνυν, ἔφη, δεῖ ἀθυμεῖν, ὡς οὐκ εὐτάκ- 
των ὄντων ᾿Αθηναίων. 21. Καὶ μὴν ἔν γε τοῖς στρατιω- 
τικοῖς, ἔφη, ἔνθα μάλιστα δεῖ σωφρονεῖν τε καὶ εὐτακτεῖν, 
καὶ πειθαρχεῖν, οὐδενὶ τούτων προςέχουσιν. “lowe γάρ, 
ἔφη ὁ Σωκράτης, ἐν τούτοις οἱ ἥκιστα ἐπιστάμενοι ἄρχου- 
σιν αὐτῶν οὐχ ὁρᾷς, ὅτι κιθαριστῶν μέν, καὶ χορευτῶν, 
καὶ ὀρχηστῶν οὐδὲ εἷς ἐπιχειρεῖ ἄρχειν μὴ ἐπιστάμενος, 
οὐδὲ παλαιστῶν, οὐδὲ παγκρατιαστῶν ; ἀλλὰ πάντες, ὅσοι 
τούτων ἄρχουσιν, ἔγουσι δεῖξαι, ὁπόθεν ἔμαθον ταῦτα, ἐφ᾽ 
οἷς ἐφεστᾶσι, τῶν δὲ στρατηγῶν οἱ πλεῖστοι. αὐτοσχεδιά- 
ζουσιν. 22. Οὐ μέντοι σέ γε τοιοῦτον ἐγὼ νομίζω εἷναι, 
ἀλλ᾽ οἷμαί σε οὐδὲν ἧττον ἔχειν εἰπεῖν, ὁπότε στρατηγεῖν, 
ἢ ὁπότε παλαίειν ἤρξω μανθάνειν" καὶ πολλὰ μὲν οἷμαί 
σε τῶν πατρῴων στρατηγημάτων παρειληφότα διασώζειν, 
πολλὰ δὲ πανταχόθεν συνενηνοχέναι, ὁπόθεν οἷόν τε ἦν 
μαθεῖν τι ὠφέλιμον εἰς στρατηγίαν. 23. Οἶμαι δέ σε TOA 
Ad μεριμνᾶν, ὅπως μὴ λάθῃς σεαυτὸν ἀγνοῶν -τι τῶν εἰς 
στρατηγίαν ὠφελίμων - καὶ ἐάν τι τοιοῦτον αἴσθῃ σεαυτὸν 
μὴ εἰδότα, ζητεῖν τοὺς ἐπισταμένους ταῦτα, οὔτε δώρων 
οὔτε χαρίτων φειδόμενον, ὅπως μάθῃς παρ᾽ αὐτῶν ἃ μὴ 
ἐπίστασαι, καὶ συνεργοὺς ἀγαθοὺς ἔχῃς. 34. Kai ὁ ΠΠερι- 
κλῆς, Οὐ λανθάνεις με, ὦ Σώκρατες, ἔφη, ὅτι οὐδ᾽ οἰόμενός 
με τούτων ἐπιμελεῖσθαι ταῦτα λέγεις, "ἀλλ᾽ ἐγχειρῶν με 
διδάσκειν, ὅτι τὸν μέλλοντα στρατηγεῖν τούτων ἁπάντων 
ἐπιμελεῖσθαι dei ὁμολογῶ μέντοι κἀγώ σοι ταῦτα. 25. 
Τοῦτο δ᾽, ἔφη, ὦ Περίκλεις, κατανενόηκας, ὅτι πρόκειται 
τῆς χώρας ἡμῶν ὄρη μεγάλα, καθήκοντα ἐπὶ τὴν Βοιωτίαν, 
δι’ ὧν εἰς τὴν χώραν εἴςοδοι στεναί τε καὶ προςάντεις εἰσί, 
καὶ ὅτι μέση διέζωσται ὄρεσιν ἐρυμνοῖς; Kai μάλα, ἔφη. 
26. Τί dé; σὺ ἐκεῖνο ἀκήκοας, ὅτε Μυσοὶ καὶ Πισίδαι ἐν τῇ 
βασιλέως χώρᾳ κατέχοντες ἐρυμνὰ πάνυ χωρία, καὶ κούφως 
ὡπλισμένοι, δύνανται πολλὰ μὲν τὴν βασιλέως χώραν κα- 
ταθέυντες κακοποιεῖν, αὐτοὶ δὲ ζῆν ἐλεύθεροι; Kai τοῦτό 
γ᾽, ἔφη, ἀκούω. 27. ᾿Αθηναίους δ᾽ οὐκ ἂν οἴει, ἔφη, μέχρι 
τῆς ἐλαφρᾶς ἡλικίας ὡπλισμένους κουφοτέροις ὅπλοις, καὶ 
D2 


82 ΧΕΝΌΡΗΟΝ 5 [IIL 5. § 28.-—6. § 2. 


τὰ προκείμενα τῆς χώρας ὄρη κατέχοντας, β αδεροὺς μὲν 
τοῖς πολεμίοις εἶναι, μεγάλην δὲ προδολὴν τοῖς πολίταις 
τῆς χώρας κατεσκευάσθαι; Καὶ ὁ Περικλῆς, Πάντ᾽ οἶμαι, 
ἔφη, ὦ Σώκρατες, καὶ ταῦτα χρήσιμα εἶναι. 28. Ei τοί- 
νυν, ἔφη ὁ Σωκράτης, ἀρέσκει σοι ταῦτα, ἐπιχείρει αὐτοῖς, 
ὦ ἄριστε" ὅ τι μὲν γὰρ ἂν τούτων καταπράξῃς, καὶ σοὶ 
καλὸν ἔσται, καὶ τῇ πόλει ἀγαθόν" ἐὰν δέ τι ἀδυνατῆῇς. 
οὔτε τὴν πόλιν βλάψεις, οὔτε σεαυτὸν καταισχυνεῖς. 





CHAPTER VI. 


SUMMARY. 

G.auco, the son of Aristo, was so strongly possessed with the desire 
of beiug a statesman, that, although not yet twenty, he was continually 
making orations to the people, and thereby exposing himself to ridicule. 
Socrates, therefore, endeavors to cure him of this delusion, and by a series 
of questions succeeds iu convincing him that he is altogether ignorant of 
what appercains to the character of a true statesman; and he then shows 
him that, unless one be acquainted with this, he can neither prove of any 
advantage to the state, nor acquire any reputation for himself. 

1. Τλαύκωνα δὲ τὸν ᾿Αρίστωνος, ὅτ᾽ ἐπεχείρει Snunyo- 
οεῖν, ἐπιθυμῶν προστατεύειν τῆς πόλεως, οὐδέπω εἴκοσιν 
ἕτη γεγονώς, ὄντων ἄλλων οἰκείων τε καὶ φίλων, οὐδεὶς 
ἐδύνατο παῦσαι ἑλκόμενόν τε ἀπὸ τοῦ βήματος, καὶ κατα- 
γέλαστον ὄντα, Σωκράτης δέ, εὔνους ὧν αὐτῷ διά τε Xao- 
αἴδην τὸν Τλαύκωνος, καὶ διὰ WAdtwva, μόνος ἔπαυσεν. 
2. Ἐντυχῶν γὰρ αὐτῷ πρῶτον μὲν εἰς τὸ ἐθελῆσαι ἀκού- 
ecv τοιάδε λέξας κατέσχεν " ᾽Ὦ Τλαύκων, ἔφη, προστατεύειν 
ἡμῖν διανενόησαι τῆς πόλεως; “Eywy’, ἔφη, ὦ Σώκρατες. 
Νὴ Δί᾽, ἔφη, καλὸν γάρ, εἴπερ τι καὶ ἄλλο τῶν ἐν ἀνθρώ- 
ποις" δῆλον γάρ, ὅτι, ἐὰν τοῦτο διαπράξῃ, δυνατὸς μὲν ἔσει 
αὐτὸς τυγχάνειν ὅτου ἂν ἐπιθυμῇς, ἱκανὸς δὲ τοὺς φίλους 
ὠφελεῖν, ἐπαρεῖς δὲ τὸν πατρῷον οἶκον, αὐξήσεις δὲ τὴν 
πατρίδα, ὀνομαστὸς δ᾽ ἔσει. πρῶτον μὲν ἐν τῇ πόλει, ἔπειτα 
ἐν τῇ Ῥλλάδι, ἴσως δέ, ὦ, περ Θεμιστοκλῆς, καὶ ἐν τοῖς 
βαρθάρου;, ὅπου δ᾽ ἂν ᾧς, πα ταχοῦ περίδλεπτος ἔσει. 3 


Ih. ὁ. ὁ 9.] MEMORABILIA. 83 


Ταῦτ᾽ οὖν ἀκούων ὁ Ῥλαύκων ἐμεγαλύνετο, καὶ ἡδέως παρ- 
ἔμενε. Μετὰ δὲ ταῦτα ὁ Σωκράτης, Οὔκουν, ἔφη, τοῦτο 
μέν, ὦ Ῥλαύκων, δῆλον, ὅτι, εἴπερ τιμᾶσθαι βούλει, ὠφε- 
λητέα σοι ἡ πόλις ἐστίν; Πάνυ μὲν οὖν, ἔφη. Πρὸς ϑεῶν, 
ἔφη, μὴ τοίνυν ἀποιρύψῃ, ἀλλ᾽ εἶπον ἡμῖν, é« τίνος ἄρξει 
τὴν πόλιν εὐεργετεῖν; 4. ᾿Επεὶ δὲ 6 Τλαύκων διεσιώπη- 
σεν, ὧς ἂν τότε σκοπῶν, ὁπόθεν ἄρχοιτο" ἾΔρ᾽, ἔφη ὁ Σω- 
κράτης, ὥςπερ, φίλου οἶκον εἰ αὐξῆσαι βούλοιο, πλουσιώτε- 
ρον αὐτὸν ἐπιχειροίης ἂν ποιεῖν, οὕτω καὶ τὴν πόλιν πει- 
ράσει πλουσιωτέραν ποιῆσαι; Πάνυ μὲν οὖν, ἔφη. 5. 
Οὔκουν πλουσιωτέρα γ᾽ ἂν εἴη, προζτόδων αὐτῇ πλειόνων 
γενομένων; Ἐϊκὸς γοῦν, ἔφη. Λέξον δή, ἔφη, ἐκ τίνων 
νῦν αἱ πρόςοδοι τῇ πόλει, καὶ πόσαι τινές εἰσι; δῆλον γάρ, 
ὅτι ἔσκεψαι, ἵνα, εἰ μέν τινες αὐτῶν ἐνδεῶς ἔχουσιν, ἐκ- 
πληρώσῃς, εἰ δὲ παραλείπονται, προςπορίσῃς. ᾿Αλλὰ μὰ 
Δί, ἔφη 6 Ῥλαύκων, ταῦτά ye οὐκ ἐπέσκεμμαι. 6. AAD’, 
εἰ τοῦτο, ἔφη, παρέλιπες, τάς γε δαπάνας τῆς πόλεως ἡμῖν 
εἰπέ: δῆλον γάρ, ὅτι καὶ τούτων τὰς περιττὰς ἀφαιρεῖν 
διανοεῖ. ᾿Αλλὰ μὰ τὸν Δί᾽, ἔφη, οὐδὲ πρὸς ταῦτά πω ἐσχό- 
λασα. Οὐκοῦν, ἔφη, τὸ μὲν πλουσιωτέραν τὴν πόλιν ποι- 
siv ἀναθαλούμεθα- πῶς γὰρ οἷόν τε μὴ εἰδότα γε τὰ ἀνα- 
λώματα καὶ τὰς Tpocddove ἐπιμεληθῆναι τούτων; .᾽Αλλ᾽, 
ὦ Σώκρατες, ἔφη ὁ Ῥλαύκων, δυνατόν ἐστι καὶ ἀπὸ πολε- 
μίων τὴν πόλιν πλουτίζειν. Νὴ Δία, σφόδρα γ᾽, ἔφη 6 
Σωκράτης, ἐάν τις αὐτῶν κρείττων ἢ " ἥττων δὲ ὧν καὶ τὰ 
ὄντα προζαποθάλοι ἄν. ᾿Αληθῆ λέγεις, ἔφη. 8. Οὐκοῦν, 
ἔφη, τόν γε βουλευσόμενον πρὸς οὕςτινας δεῖ πολεμεῖν, THY 
τε τῆς πόλεως δύναμιν καὶ τὴν τῶν ἐναντίων εἰδέναι δεῖ, 
iva, ἐὰν μὲν ἡ τῆς πόλεως κρείττων ἧ, συμθουλεύῃ ἐπιχει- 
οεῖν τῷ πολέμῳ, ἐὰν δὲ ἥττων τῶν ἐναντίων, εὐλαθεῖσθαι 
πείθῃ. ᾿Ορθῶς λέγεις, ἔφη. 9. Πρῶτον μὲν τοίνυν, ἔφη, 
λέξον ἡμῖν τῆς πόλεως τήν τε πεζικὴν καὶ τὴν ναυτικὴν 
δύναμιν, εἶτα τὴν τῶν ἐναντίων. ᾿Αλλὰ μὰ τὸν Δί, ἔφη, 
οὐκ ἂν ἔχοιμί σοι οὕτως γε ἀπὸ στόματος εἰπεῖν. ᾿Αλλ’, 
εἰ γέγραπταί σοι, ἔνεγκε, ἔφη " πάνυ γὰρ ἡδέως ἂν Tora 


84 XENOPHON’S LIIL. 6. § 14. 


ἀκούσαιμι. ᾿Αλλὰ μὰ τὸν Δί᾽, ἔφη, οὐδὲ γέγραπταί μοί 
πω. 10. Οὐκοῦν, ἔφη, καὶ περὶ πολέμου συμθουλεῦξιν τήν 
γε πρώτην ἐπισχήσομεν " ἴσως γὰρ καὶ διὰ τὸ μέγεθος αὐ- 
τῶν, ἄρτι ἀρχόμενος τῆς προστατείας, οὔπω ἐξήτακας. 
“Αλλά τοι περί γε φυλακῆς τῆς χώρας old’ ὅτι σοι μεμέλη- 
κε, καὶ οἶσθα, ὁπόσαι τε φυλακαὶ ἐπίκαιροί εἰσι καὶ ὁπόσαι 
μή, καὶ ὁπόσοι τε φρουροὶ ἱκανοί εἶσι καὶ ὁπόσοι μή εἶσι" 
καὶ τὰς μὲν ἐπικαίρους φυλακὰς συμθουλεύσειν μείζονας 
ποιεῖν, τὰς δὲ περιττὰς ἀφαιρεῖν. 11. Νὴ Δί᾽, ἔφη ὁ 
Ρλαύκων, ἁπάσας μὲν οὖν ἔγωγε, ἕνεκά γε τοῦ οὕτως αὐ- 
τὰς φυλάττεσθαι, ὥςτε κλέπτεσθαι τὰ ἐκ τῆς χώρας. ᾿Ἐὰν 
δέ τις ἀφέλῃ γ᾽, ἔφη, τὰς φυλακάς, οὐκ οἴει καὶ ἁρπάζειν 
ἐξουσίαν ἔσεσθαι τῷ βουλομένῳ ; ἀτάρ, ἔφη, πότερον ἐλθὼν 
αὐτὸς ἐξήτακας τοῦτο, ἢ πῶς οἶσθα, ὅτι κακῶς φυλάττον- 
ται; ἘἙϊκάζω, ἔφη. Οὐκοῦν, ἔφη, καὶ περὶ τούτων, ὅταν 
μηκέτι εἰκάζωμεν, ἀλλ᾽ ἤδη εἰδῶμεν, τότε συμθουλεύσομεν ; 
Ἴσως, ἔφη ὁ Τλαύκων, βέλτιον. 12. ἘΠς ye μήν, ἔφη, 
τἀργύρια old’ ὅτι οὐκ ἀφῖξαι, Scr’ ἕχειν εἰπεῖν, διότι vir 
ἐλάττω, ἢ πρόσθεν, προςέρχεται αὐτόθεν. Οὐ γὰρ ot 
ἐλήλυθα, ἔφη. Καὶ γὰρ νὴ Δί᾽, ἔφη ὁ Σωκράτης, λέγεται 
βαρὺ τὸ χωρίον εἶναι, ὥςτε, ὅταν περὶ τούτου δέῃ συμθου- 
λεύειν, αὕτη σοι ἡ πρόφασις ἀρκέσει. Σκώπτομαι, ἔφη 6 
Γλαύκων. 13. ᾿Αλλ᾽ ἐκείνου γέ τοι, ἔφη, old’ ὅτι οὐκ 
ἠμέληκας, ἀλλ᾽ ἔσκεψαι, καὶ πόσον χρόνον ἱκανάς ἐστιν ὁ 
ἐκ τῆς χώρας γιγνόμενος σῖτος διατρέφειν τὴν πόλιν, καὶ 
πόσου εἰς τὸν ἐνιαυτὸν προςδέεται, ἵνα μὴ τοῦτό γε λάθῃ 
σέ ποτε ἡ πόλις ἐνδεὴς γενομένη, ἀλλ᾽ εἰδώς, ἔχῃς ὑπὲρ 
τῶν ἀναγκαίων συμθουλεύων τῇ πόλει βοηθεῖν τε καὶ σώ. 
ζειν αὐτήν. Λέγεις, ἔφη ὁ Τλαύκων, παμμέγεθες πρᾶγμα, 
εἴγε καὶ τῶν τοιούτων ἐπιμελεῖσθαι δεήσει. 14. ᾿Αλλὰ 
μέντοι, ἔφη ὁ Σωκράτης, οὐδ᾽ ἂν τὸν ἑαυτοῦ ποτε οἶκον 
καλῶς τις οἰκήσειεν, εἰ μὴ πάντα μὲν εἴσεται, ὧν προςδέε- 
ται, πάντων δὲ ἐπιμελόμενος ἐκπληρώσει ἀλλ᾽ ἐπεὶ ἡ μὲν 
πόλις ἐκ πλειόνων ἣ μυρίων οἰκιῶν συνέστηκε, χαλεπὸν δέ 
ἐστιν ἅμα τοσούτων οἴκων ἐπιμελεῖσθαι, πῶς οὐχ ἕνα, τὸν 


Uf. 6. § 18.] MEMORABILIA. 85 


τοὺ Veliov, πρῶτον ἐπειράθης αὐξῆσαι; δέεται δὲ κἂν μὲν 
τοῦτον δύνῃ, καὶ πλείοσιν ἐπιχειρήσεις - Eva δὲ μὴ δυνά- 
μενος ὠφελῆσαι, πῶς ἂν πολλούς γε δυνηθείης ; ὥςπερ εἰ 
τις ἕν τάλαντον μὴ δύναιτο φέρειν, πῶς οὐ φανερόν, ὅτι 
πλείω γε φέρειν οὐδ᾽ ἐπιχειρητέον αὐτῷ; 15.’AAA’ ἔγωγ᾽, 
ἔφη ὁ Τλαύκων, ὠφελοίην ἂν τὸν τοῦ ϑείου οἶκον, εἴ μοὶ 
ἐθέλοι πείθεσθαι. Εἶτα, ἔφη 6 Σωκράτης, τὸν ϑεῖον ov 
δυνάμενος πείθειν, ᾿Αθηναίους πάντας μετὰ τοῦ ϑείου vo 
μίζεις δυνήσεσθαι ποιῆσαι πείθεσθαί σοι; 16. Φυλάττου, 
ἔφη, ὦ Τλαύκων, ὅπως μὴ τοῦ εὐδοξεῖν ἐπιθυμῶν εἰς τοὺὐ- 
ναντίον ἔλθῃς. Ἢ οὐχ ὁρᾷς, ὡς σφαλερόν ἐστι τό, ἃ μὴ 
οἷδέ τις, ταῦτα λέγειν ἢ πράττειν ; ἐνθυμοῦ δὲ τῶν ἄλ- 
λων, ὅσους οἷσθα τοιούτους, οἷοι φαίνονται καὶ λέγοντες 
ἃ μὴ ἴσασι, καὶ πράττοντες, πότερά σοι δοκοῦσιν ἐπὶ τοῖς 
τοιούτοις ἐπαίνου μᾶλλον, ἢ ψόγου τυγχάνειν ; Kai πότε- 
ρον ϑαυμάζεσθαι μᾶλλον, ἢ καταφρονεῖσθαι; 17. ᾿Ἔνθυ- 
μοῦ δὲ καὶ τῶν εἰδότων 6 τι τε λέγουσι καὶ 6 τι ποιοῦσι ' 
kai, ὡς ἐγὼ νομίζω, εὑρήσεις ἐν πᾶσιν ἔργοις τοὺς μὲν ev- 
δοκιμοῦντάς τε καὶ ϑαυμαζομένους, ἐκ τῶν μάλιστα ἐπι- 
σταμένων ὄντας, τοὺς δὲ κακοδοξοῦντάς τε καὶ καταῴρο 
νουμένους ἐκ τῶν ἀμαθεστάτων. 18. Ei οὖν ἐπιθυμεῖς 
εὐδοκιμεῖν τε καὶ ϑαυμάζεσθαι ἐν τῇ πόλει, πειρῶ KaTEp- 
γάσασθαι ὡς μάλιστα τὸ εἰδέναι ἃ βούλει πράττειν" Ea: 
γὰρ τούτῳ διενέγκας τῶν ἄλλων, ἐπιχειρῇς τὰ τῆς πόλεω 
πράττειν, οὐκ ἂν ϑαυμάσαιμι. εἰ πάνυ ῥᾳδίως τύχοις ἃ. 
ἐπιθυμεῖς. 





CHAPTER VII. 


SUMMARY. 


CHARMIDES, the son of Glauco, and uncle of the young man mentioned 
in the previous chapter, industriously declined any office in the govern 
ment, though a man of far greater abilities than many of those employed 
in the administration. Socrates thereupon exhorts him to lay aside this 
aversion to public affairs, and shows him that he who is possessad of ant 


86 XENOPHON 8 { Ill. 7. § 6. 


«ἰδοῦ γε acquirement, by the exercise of which he may procure reputation 
for himself and glory for his country, ought not to allow it to remain inac 
tive. (§1, 2.) And he then states how well qualified, in his opinion, Char- 
mides is to take part in public affairs, from what he has seen of him in his 
conferences with the leading men of the state. (ᾧ 3-9.) 

1. Xappidny dé τὸν Τ'λαύκωνος ὁρῶν ἀξιόλογον μὲν av. 
ὅρα ὄντα, καὶ πολλῷ δυνατώτερον τῶν τὰ πολιτικὰ τότε 
πραττόντων, ὀκνοῦντα δὲ προςιέναι τῷ δήμῳ, καὶ τῶν τῆς 
πόλεως πραγμάτων ἐπιμελεῖσθαι, Εἰπέ μοι, ἔφη, ὦ Xap- 
uidn, εἴ τις ἱκανὸς ὧν τοὺς στεφανίτας ἀγῶνας νικᾶν, καὶ 
διὰ τοῦτο αὐτός Te τιμᾶσθαι, καὶ τὴν πατρίδα ἐν τῇ 'EA- 
λάδι εὐδοκιμωτέραν ποιεῖν, μὴ ϑέλοι ἀγωνίζεσθαι, ποῖόν 
τινα τούτον νομίζοις ἂν τὸν ἄνδρα εἶναι; Δῆλον, ὅτι, 
ἔφη, μαλακόν τε καὶ δειλόν. 2. Ei δέ τις, ἔφη, δυνατὸς 
ὧν τῶν τῆς πόλεως πραγμάτων ἐπιμελόμενος τήν τε πόλιν 
αὔξειν, καὶ αὐτὸς διὰ τοῦτο τιμᾶσθαι, ὀκνοίη δὴ τοῦτο 
πράττειν, οὐκ ἂν εἰκότως δειλὸς νομίζοιτο; Ἴσως, ἔφη" 
ἀτὰρ πρὸς τί pe ταῦτ᾽ ἐρωτᾷς; “Ort, ἔφη, οἶμαί σε, δυνα- 
τὸν ὄντα, ὀκνεῖν ἐπιμελεῖσθαι, καὶ ταῦτα, ὧν ἀνάγκη σοι 
μετέχειν, πολίτῃ γε ὄντι. 3. Τὴν δὲ ἐμὴν δύναμιν, ἔφη ὁ 
Χαρμίδης, ἐν ποίῳ ἔργῳ κατ. ἦν, ταῦτά μου καταγιγνώ- 
σκεις; "Ev ταῖς συνουσίαις, ἔφη, αἷς σύνει τοῖς τὰ τῆς 
πόλεως πράττουσι " καὶ γάρ, ὅταν τι ἀνακοινῶνταί σοι, 
ὁρῶ σε καλῶς συμθουλεύοντα, καὶ ὅταν τι ἁμαρτάνωσιν, 
ὀρθῶς ἐπιτιμῶντα. 4. Οὐ ταὐτόν ἐστιν, ἔφη, ὦ Σώκρατες, 
idia τε διαλέγεσθαι, καὶ ἐν τῷ πλήθει ἀγωνίζεσθαι. Kai 
μήν, ἔφη, ὅ γε ἀριθμεῖν δυνάμενος, οὐδὲν ἦττον ἐν τῷ πλή- 
θει, ἢ μόνος ἀριθμεῖ, καὶ οἱ κατὰ μόνας ἄριστα κιθαρίζον- 
τες, οὗτοι καὶ ἐν τῷ πλήθει κρατιστεύουσιν. 5. Αἰδῶ δὲ 
καὶ φόθον, ἔφη, οὐχ ὁρᾷς ἔμφυτά τε ἀνθρώποις ὄντα, καὶ 
πολλῷ μᾶλλον ἐν τοῖς ὄχλοις ἢ ἐν ταῖς ἰδίαις ὁμιλίαις 
παριστάμενα; Kai σέ γε διδάξων, ἔφη, ὥρμημαι, ὅτι οὔτε 
τοὺς φρονιμωτάτους αἰδούμενος, οὔτε τοὺς ἰσχυροτάτους 
φοθούμενος, ἐν τοῖς ἀφρονεστάτοις τε καὶ ἀσθενεστάτοις 
αἰσχύνει λέγειν. 6. Πότερον γὰρ τοὺς γναφεῖς αὐτῶν, ἢ 
τοὺς σκυτεῖς, ἢ τοὺς τέκτονας, ἢ τοὺς χαλκεῖς, ἢ τοὺς 


[Π|..7. ὁ 9.---98. δ 1. ΜΕΜΟΠΆΒΙΠΜΙΛ. 81 


γεωργδύς, ἢ τοὺς ἐμπόρους, ἢ τοὺς ἐν τῇ ἀγορᾷ μεταθαλ- 
λομένους, καὶ φροντίζοντας, 6 τι ἐλάττονος πριάμενοι πλεί- 
ονος ἀποδῶνται, αἰσχύνει; ἐκ γὰρ τούτων ἁπάντων ἡ ἐκ- 
κλησία συνίσταται. 7. Τί δὲ οἴει διαφέρειν, ὃ σὺ ποιεῖς, 
ἢ τῶν ἀσκητῶν ὄντα κρείττω τοὺς ἰδιώτας φοθεῖσθαι ; οὐ 
γὰρ τοῖς πρωτεύουσιν ἐν τῇ πόλει, ὧν ἔνιοι καταφρονοῦσι 
σου, ῥᾳδίως διαλεγόμενος, καὶ τῶν ἐπιμελομένων τοῦ τῇ 
πόλει διαλέγεσθαι πολὺ περιών, ἐν τοῖς μηδὲ πώποτε φρον- 
τίσασι τῶν πολιτικῶν, μηδὲ σοῦ καταπεφρονηκόσιν, ὀκνεῖς 
λέγειν, δεδιώς, μὴ καταγελασθῇς ; 8. Ti δ᾽; ἔφη, οὐ δο- 
Koval oot πολλάκις οἱ ἐν τῇ ἐκελησίᾳ τῶν ὀρθῶς λεγόντων 
καταγελᾶν; Καὶ γὰρ οἱ ἕτεροι, ἔφη" διὸ καὶ ϑαυμάζω σου, 
εἰ ἐκείνους, ὅταν τοῦτο ποιῶσι, ῥᾳδίως χειρούμενος, τούτοις 
δὲ μηδένα τρόπον οἴει δυνήσεσθαι προζενεχθῆναι. 9. Ὧγα- 
θέ, μὴ ἀγνόει σεαυτόν, μηδὲ ἁμάρτανε ἃ οἱ πλεῖστοι ἁμαρ- 
τάνουσιν " οἱ γὰρ πολλοὶ ὡρμηκότες ἐπὶ τὸ σκοπεῖν τὰ τῶν 
ἄλλων πράγματα, οὐ τρέπονται ἐπὶ τὸ ἑαυτοὺς ἐξετάζειν " 
μὴ οὖν ἀποῤῥᾳθύμει τούτου, ἀλλὰ διατείνου μᾶλλον πρὸς 
τὸ σεαυτῷ προτςέχειν" καὶ μὴ ἀμέλει τῶν τῆς πόλεως, εἶ 
τι δυνατόν ἐστι διὰ σὲ βέλτιον ἔχειν - τούτων γὰρ καλῶς 
ἐχόντων, οὐ μόνον οἱ ἄλλοι πολῖται, ἀλλὰ καὶ οἱ σοὶ φίλοι 
καὶ αὐτὸς σὺ οὐκ ἐλάχιστα ὠφελήσει. : 





CHAPTER VIII. 


SUMMARY. 


ARISTIPPUS, being desirous of retaliating in kind for having been, on a 
previous occasion, put to silence by Socrates, proposes some captious 
questions to the latter concerning the good and fair. Socrates, in reply, 
shows him that nothing is good or fair in itself, but only so as regards the 
things for which it is intended; and that, therefore, goodness and fairness 
are identical with usefulness. 


1. ᾿Αριστίππου δ᾽ ἐπιχειροῦντος ἐλέγχειν τὸν Σωκράτην, 
ὥςπερ αὐτὸς ὑπ᾽ ἐκείνου τὸ πρότερον ἠλέγχετο, βουλόμενος 
τοὺς συνόντας ὠφελεῖν 6 Σωκράτης, ἀπεκρίνατο, οὐχ ὥςπερ 
οἱ φυλαττόμενοι, μή πη ὃ λόγος ἐπαλλαχθῇ, ἀλλ᾽ ὡς ἂν 


88 XENOPHON’S [Π|. 8. § 7 


πεπεισμένοι μάλιστα πράττοιεν τὰ δέοντα. 2. Ὁ μὲν γὰρ 
αὐτὸν ἤρετο, εἴ τι εἰδείη ἀγαθόν, ἵνα, εἴ τι εἴποι τῶν τοι- 
οὕτων, οἷον ἢ σιτίον, ἢ ποτόν, ἢ χρήματα, ἢ ὑγίειαν, ἢ 
ῥώμην, ἢ τόλμαν, δεικνύοι δὴ τοῦτο κακὸν ἐνίοτε ὄν - ὁ δὲ 
εἰδώς, ὅτι, ἐάν τι ἐνοχλῇ ἡμᾶς, δεόμεθα τοῦ παύσοντος, 
ἀπεκρίνατο, ἧπερ καὶ ποιεῖν κράτιστον" 3. ‘Apa γε, ἔφη, 
ἐρωτᾷς με, εἴ τι οἷδα πυρετοῦ ἀγαθόν; Οὐκ ἔγωγ᾽, ἔφη. 
᾿Αλλ’ ὀφθαλμίας; Οὐδὲ τοῦτο. ᾿Αλλὰ λιμοῦ; Οὐδὲ λι- 
μοῦ. ᾿Αλλὰ μήν, ἔφη, εἴγ᾽ ἐρωτᾷς με, εἴ τε ἀγαθὸν οἶδα, ὃ 
μηδενὸς ἀγαθόν ἐστιν, οὔτ᾽ οἷδα, ἔφη, οὔτε δέομαι. 

4. Πάλιν δὲ τοῦ ᾿Αριστίππου ἐρωτῶντος αὐτόν, εἴ τι 
εἰδείη καλόν; Kai πολλά, ἔφη. ‘Ap’ οὖν, ἔφη, πάντα 
ὅμοια ἀλλήλοις, ‘Qe οἷόν τε μὲν οὖν, ἔφη, ἀνομοιότατα 
ἔνια. Πῶς οὗν, ἔφη, τὸ τῷ καλῷ ἀνόμοιον, καλὸν ἂν εἴη ; 
Ὅτι, νὴ Δί᾽, ἔφη, ἔστι μὲν τῷ καλῷ πρὸς δρόμον ἀνθρώπῳ 
ἄλλος ἀνόμοιος, καλὸς πρὸς πάλην, ἔστι δὲ ἀσπίς, καλὴ 
πρὸς τὸ προδαλέσθαϊ, ὡς ἔνι ἀνομοιοτάτη τῷ ἀκοντίῳ, καλῷ 
πρὸς τὸ σφόδρα τε καὶ ταχὺ φέρεσθαι. ὃ. Οὐδὲν διαφε- 
ρόντως, ἔφη, ἀποκρίνει μοι, ἢ ὅτε σε ἠρώτησα, εἴ τι ἀγαθὸν 
εἰδείης. Σὺ δ᾽ οἴει, ἔφη, ἄλλο μὴν ἀγαθόν, ἄλλο δὲ καλὸν 
εἶναι; οὐκ οἷσθ᾽, ὅτι πρὸς ταὐτὰ πάντα καλά τε κἀγαθά 
ἐστι; Πρῶτον μὲν γὰρ ἡ ἀρετὴ ov πρὸς ἄλλα μὲν ἀγαθόν, 
πρὸς ἄλλα δὲ καλόν ἐστιν" ἔπειτα οἱ ἄνθρωποι τὸ αὐτό τε 
καὶ πρὸς τὰ αὐτὰ καλοὶ κἀγαθοὶ λέγονται, πρὸς τὰ αὐτὰ 
δὲ καὶ τὰ σώματα τῶν ἀνθρώπων καλά τε κἀγαθὰ φαίνεται, 
πρὸς ταὐτὰ δὲ καὶ τἄλλα πάντα, οἷς ἄνθρωποι χρῶνται, 
“καλά τε κἀγαθὰ νομίζεται, πρὸς ἅπερ ἂν εὔχρηστα ἧ. 6. 
Ap’ οὖν, ἔφη, καὶ κόφινος κοπροφόρος καλόν ἐστιν; Νὴ 
Δί᾽, ἔφη, καὶ χρυσῆ γε ἀσπὶς αἰσχρόν, ἐάν, πρὸς τὰ ἑαυτῶν 
ἔργα, ὁ μὲν καλῶς πεποιημένος ἣ, ἡ δὲ κακῶς. Λέγεις σύ, 
ἔφη, καλά τε καὶ αἰσχρὰ τὰ αὐτὰ εἶναι; 7. Καὶ νὴ Av 
ἔγωγ᾽, ἔφη, ἀγαθά τε καὶ κακά " πολλάκις γὰρ τό τε λιμοῦ 
ἀγαθόν, πυρετοῦ κακόν ἐστι, καὶ τὸ πυρετοῦ ἀγαθόν, λιμοῦ 
κακόν ἐστι, πολλάκις δὲ τὸ μὲν πρὸς δρόμον καλόν, πρὸς 
πάλην αἰσχρόν" τὸ δὲ πρὸς πάλην καλόν, πρὸς δρόμον 


Lil. 8. ὃ 10,—9. § 1. MEMORABILIA. 59 


αἰσχρόν - παντα γὰρ ἀγαθὰ μὲν καὶ καλά ἐστι, πρὸς ἃ ἂν 
ev ἔχῃ, κακὰ δὲ καὶ αἰσχρά, πρὸς ἃ ἂν κακῶς, 8. Καὶ οἰκίας 
δὲ λέγων τὰς αὐτὰς καλάς τε εἶνα. καὶ χρησίμους παιδεύ- 
εἰν ἔμοιγ᾽ ἐδόκει, οἵας χρὴ οἰκοδομεῖσθαι. ᾿Επεσκόπει δὲ 
ὧδε ἾΑρά γε τὸν μέλλοντα οἰκίαν, οἵαν χρή, ἔχειν, τοῦτο 
δεῖ μηχανᾶσθαι, ὅπως ἡδίστη τε ἐνδιαιτᾶσθαι, καὶ χρησι- 
μωτάτη ἔσται; 9. Τούτου δὲ ὁμολογουμένου" Οὔκουν 
ἡδὺ μὲν ϑέρους ψυχεινὴν ἔχειν, ἡδὺ δὲ χειμῶνος ἀλεεινήν ; 
᾿Επειδὴ δὲ καὶ τοῦτο συμφαῖεν Οὔκουν ἐν ταῖς πρὸς με- 
σημθρίαν βλεπούσαις οἰκίαις τοῦ μὲν χειμῶνος ὁ ἥλιος εἰς 
τὰς παστάδας ὑπολάμπει, τοῦ δὲ ϑέρους ὑπὲρ ἡμῶν αὐτῶν 
καὶ τῶν στεγῶν πορευόμενος σκιὰν παρέχει; Οὔκουν εἶ 
γε καλῶς ἔχει ταῦτα οὕτω γίγνεσθαι, οἰκοδομεῖν δεῖ ὑψη- 
λότερα μὲν τὰ πρὸς μεσημύρίαν, ἵνα 6 χειμερινὸς ἥλιος μὴ 
ἀποκλείηται, χθαμαλώτερα δὲ τὰ πρὸς ἄρκτον, ἵνα οἱ ψυ- 
χροὶ μὴ ἐμπίπτωσιν ἄνεμοι; 10. ‘Q¢ δὲ συνελόντι εἰπεῖν, 
ὅποι πάσας ὥρας αὐτός τε ἂν ἥδιστα καταφεύγοι, καὶ τὰ 
ὄντα ἀσφαλέστατα τιθοῖτο, αὕτη ἂν εἰκότως ἡδίστη τε καὶ 
καλλίστη οἴκησις ein: γραφαὶ δὲ καὶ ποικιλίαι πλείονας 
εὐφροσύνας ἀποστεροῦσιν, ἢ παρέχουσι. Ναοῖς γε μὴν καὶ 
βωμοῖς χώραν ἔφη εἷναι πρεπωδεστάτην, ἥτις ἐμφανεστάτη 
οὖσα, ἀστιβε Τά ἢ εἴη" ἡδὺ μὲν γὰρ ἰδόντας φροκεύξασθαι, 
ἡδὺ δὲ ἁγνῶς ἔχοντας προςιέναι. 





CHAPTER ΙΧ. 


SUMMARY. 

In this chapter are contained various Socratic definitions, namely. of 
fortitude, wisdom and: self-control, madness, envy, idleness, commend, 
good fortune. 

1, Πάλιν δὲ ἐρωτώμενος, ἡ ἀνδρία πότερον εἴη διδακτον 
ἢ φυσικόν, Οἶμαι μέν, ἔφη, ὥςπερ σῶμα σώματος ἰσχυρό- 
repov πρὸς τοὺς πόνους φύεται, οὕτω καὶ ψυχὴν ψυχῆς 
ἐῤῥωμενεστέραν πρὸς τὰ δεινὰ φύσει γίγνεσθαι" ὁρῶ γὰρ 
ἐν τοῖς αὐτοῖς νόμοις τε καὶ ἔθεσι τρεφομένους, πολὺ dix 


80 XENOPHON’S [Ill 9. δ 


φόροντας ἀλληλων τέλμῃ. 2. Νομίζω μέντοι πᾶσαν φύ- 
σιν μαθήσει καὶ μελέτῃ πρὸς ἀνδρίαν αὔξεσθαι" δῆλον μὲν 
γάρ, ὅτι Σκύθαι καὶ Θρᾷκες οὐκ ἂν τολμήσειαν ἀσπίδας 
καὶ δόρατα λαθόντες Λακεδαιμονίοις διαμάχεσθαι " φανερὸν 
δέ, ὅτε καὶ Λακεδαιμόνιοι οὔτ᾽ ἂν Θρᾳξὶν ἐν πέλταις καὶ 
ἀκοντίοις, οὔτε Σκύθαις ἐν τόξοις ἐθέλοιεν ἂν διαγωνίζε- 
σθαι. 8. 'Ορῶ δ᾽ ἔγωγε καὶ ἐπὶ τῶν ἄλλων πάντων ὁμοίως 
καὶ φύσει διαφέροντας ἀλλήλων τοὺς ἀνθρώπους, καὶ ἐπι- 
μελείᾳ πολὺ ἐπιδιδόντας “ éx δὲ τούτων δῆλόν ἐστιν, ὅτι 
Πάντας χρὴ καὶ τοὺς εὐφυεστέρους καὶ τοὺς ἀμθλυτέρους 
τὴν φύσιν, ἐν οἷς ἂν ἀξιόλογοι βούλωνται γενέσθαι, ταῦτα 
καὶ μανθάνειν καὶ μελετᾶν. 

4. Σοφίαν δὲ καὶ σωφροσύνην οὐ διώριζεν, ἀλλὰ τὸν Ta 
μὲν καλά τε καὶ ἀγαθὰ γιγνώσκοντα χρῆσθαι αὐτοῖς, καὶ 
τὸν τὰ αἰσχρὰ εἰδότα εὐλαθεῖσθαι, σοφόν τε καὶ σώφρονα 
ἔκρινεν. Προζερωτώμενος δέ, εἰ τοὺς ἐπισταμένους μὲν ἃ 
“δεῖ πράττειν, ποιοῦντας δὲ τἀναντία, σοφούς τε καὶ ἐγκρα- 
τεῖς εἶναι νομίζοι " Οὐδέν γε μᾶλλον, ἔφη, ἢ ἀσόφους τε καὶ 
ἀκρατεῖς " πάντας γὰρ οἶμαι, προαιρουμένους ἐκ τῶν ἐνδε- 
χομένων, ἃ οἴονται συμφορώτατα αὐτοῖς εἷναι, ταῦτα πράτ- 
τειν. Νομίζω οὖν τοὺς μὴ ὀρθῶς πράττοντας, οὔτε σοφούς, 
οὔτε σώφρονας εἶναι. 5. "Edn δὲ καὶ τὴν δικαιοσύνην, 
καὶ τὴν ἄλλην πᾶσαν ἀρετήν, σοφίαν εἷναι" τά τε γὰρ δί- 
καια, καὶ πάντα, ὅσα ἀρετῇ πράττεται, καλά τε καὶ ἀγαθὰ 
εἶναι " καὶ οὔτ᾽ ἂν τοὺς ταῦτα εἰδότας ἄλλο ἀντὶ τούτων 
γὐδὲν προελέσθαι, οὔτε τοὺς μὴ ἐπισταμένους δύνασθαι 
πράττειν, ἀλλὰ Kai, ἐὰν ἐγχειρῶσιν, ἁμαρτάνειν - οὕτω καὶ 
. τὰ καλά τε καὶ ἀγαθὰ τοὺς μὲν σοφοὺς πράττειν, τοὺς δὲ 
μὴ σοφοὺς οὐ δύνασθαι, ἀλλὰ καί, ἐὰν ἐγχειρῶσιν, ἁμαρ- 
τάνειν " ἐπεὶ οὖν τά τε δίκαια καὶ τὰ ἄλλα καλά τε καὶ 
ἀγαθὰ πάντα ἀρετῇ πράττεται, δῆλον εἶναι, ὅτι καὶ δικαιο- 
σύνη, καὶ ἡ ἄλλη πᾶσα ἀρετῆ, σοφία ἐστί. 6. Μανίαν γε 
μὴν ἐναντίον μὲν ἔφη εἶναι σοφίᾳ, οὐ μέντοι γε τὴν ἀν- 
ἐπιστημοσύνην μανίαν ἐνόμιζε, τὸ δὲ ἀγνοεῖν ἑαυτόν, καὶ 
μὴ ἃ οἷδε δοξάζειν τε καὶ οἴεσθαι γιγνώσκειν, ἐγγυτάτω 


ΠῚ Ὁ..}.5}.} MEMORABILIA. 91 


μανίας ἐλογίζετο εἷναι" τοὺς μέντοι πολλοὺς ἔφη, ἃ μὲν οἱ 
πλεῖστοι ἀγνοοῦσι, τοὺς διημαρτηκότας τούτων οὐ φάσκειν 
μαίνεσθαι, τοὺς δὲ διημαρτηκότας, ὧν οἱ πολλοὶ γιγνώ- 
σκουσι, μαινομένους καλεῖν" 7. ’Edv τε γάρ τις μέγας 
οὕτως οἴηται εἶναι, ὥςτε κύπτειν τὰς πύλας τοῦ τείχους 
διεξιών, ἐάν τε οὕτως ἰσχυρός, Ser’ ἐπιχειρεῖν οἰκίας αἴρε- 
σθαι, ἢ ἄλλῳ τῳ ἐπιτίθεσθαι τῶν πᾶσι δήλων ὅτι ἀδύνατά 
ἐστι, τοῦτον μαίνεσθαι φάσκειν, τοὺς δὲ μικρὸν διαμαρτά- 
νοντας οὐ δοκεῖν τοῖς πολλοῖς μαίνεσθαι, ἀλλ᾽, ὥςπερ τὴν 
ἰσχυρὰν ἐπιθυμίαν ἔρωτα καλοῦσιν, οὕτω καὶ τὴν μεγάλην 
παράνοιαν μανίαν αὐτοὺς καλεῖν. 8. Φθόνον δὲ σκοπῶν, 
ὅ τι εἴη, λύπην μὲν τινα ἐξεύρισκεν αὐτὸν ὄντα, οὔτε μεν- 
τοι τὴν ἐπὶ φίλων ἀτυχίαις, οὔτε τὴν ἐπ᾽ ἐχθρῶν εὐτυχίαις 
γιγνομένην, ἀλλὰ μόνους, ἔφη, φθονεῖν τοὺς ἐπὶ ταῖς τῶν 
φίλων εὐπραξίαις ἀνιωμένους. Θαυμαζόντων δέ τινων, εἶ 
τις φιλῶν τινα ἐπὶ τῇ εὐπραξίᾳ αὐτοῦ λυποῖτο, ὑπεμίμνη- 
σκεν, ὅτι πολλοὶ οὕτως πρός τινας ἔχουσιν, ὥςτε κακῶς μὲν 
πράττοντας μὴ δύνασθαι περιορᾶν, ἀλλὰ βοηθεῖν ἀτυχοῦ- 
σιν, εὐτυχούντων δὲ λυπεῖσθαι" τοῦτο δὲ φρονίμῳ μὲν 
ἀνδρὶ οὐκ ἂν συμθῆναι, τοὺς ἠλιθίους δὲ ἀεὶ πάσχειν αὐτό. 
9. Σχολὴν δὲ σκοπῶν, τί εἴη, ποιοῦντας μέν τι ὅλως ἅπαν- 
τας, σχολάζοντας μέντοι τοὺς πλείστους ἔφη εὑρίσκειν " 
καὶ γὰρ τοὺς πεττεύοντας, καὶ τοὺς γελωτοποιοῦντας ποι- 
εἶν τι" πάντας δὲ τούτους, ἔφη, σχολάζειν - ἐξεῖναι γὰρ 
αὐτοῖς ἰέναι πράξοντας τὰ βελτίω τούτων. ᾿Απὸ μέντοι 
τῶν βελτιόνων ἐπὶ τὰ χείρω ἰέναι, οὐδένα σχολάζειν" εἰ 
δέ τις ἴοι, τοῦτον, ἀσχολίας αὐτῷ οὔσης, κακῶς, ἔφη, τοῦτο 
πράττειν. 10. Βασιλεῖς δὲ καὶ ἄρχοντας οὐ τοὺς τὰ σκῆπ 
τρα ἔχοντας ἔφη εἷναι, οὐδὲ τοὺς ὑπὸ τῶν τυχόντων αἱρε- 
θέντας, οὐδὲ τοὺς κλήρῳ λαχόντας, οὐδὲ τοὺς βιασαμένους, 
᾿ οὐδὲ τοὺς ἐξαπατήσαντας, ἀλλὰ τοὺς ἐπισταμένους ἄρχειν. 
11. ‘Ordre γάρ τις ὁμολογήσειε τοῦ μὲν ἄρχοντος εἶναι τὸ 
προςτάττειν ὅ τι χρὴ ποιεῖν, τοῦ δὲ ἀρχομένου τὸ πείθε- 
σθαι, ἐπεδείκνυεν Ev τε νηΐ τὸν μὲν ἐπιστάμενον, ἄρχοντα, 
τὸν δὲ ναύκληρον καὶ τοὺς ἄλλους τοὺς ἐν TH νηϊ πάντας, 


9: XENOPHON’S [IIL 9. § 15 


πειθομένους τῷ' ἐπισταμένῳ, καὶ ἐν γεωργίᾳ, τοὺς KexTN 
μένους ἀγρούς, καὶ ἐν νόσῳ, τοὺς νοσοῦντας καὶ ἐν cut 
ασκίᾳ τοὺς σωμασκοῦντας, καὶ τοὺς ἄλλους πάντας, οἷς 
ὑπάρχει τι ἐπιμελείας δεόμενον, ἂν μὲν αὐτοὶ ἡγῶνται 
ἐπίστασθαι, ἐπιμελεῖσθαι" εἰ δὲ μή, τοῖς ἐπισταμένοις οὐ 
μόνον παροῦσι πειθομένους, ἀλλὰ καὶ ἀπόντας μεταπεμπο- 
μένους, ὅπως ἐκείνοις πειθόμενοι τὰ δέοντα πράττωσιν - ἐν 
δὲ ταλασίᾳ καὶ τὰς γυναῖκας ἐπεδείκνυεν ἀρχούσας τῶν 
ἀνδρῶν, διὰ τὸ τὰς μὲν εἰδέναι, ὅπως χρὴ ταλασιουργεῖν, 
τοὺς δὲ μὴ εἰδέναι. 12. Ei δέ τις πρὸς ταῦτα λέγοι, ὅτι 
τῷ τυράννῳ ἔξεστι μὴ πείθεσθαι τοῖς ὀρθῶς λέγουσι, Kai 
πῶς ἄν, ἔφη, ἐξείη μὴ πείθεσθαι, ἐπικειμένης γε ζημίας, ἐάν 
τις τῷ εὖ λέγοντι μὴ πείθηται, ἐν ᾧ γὰρ ἄν τις πράγματι 
μὴ πείθηται τῷ εὖ λέγοντι, ἁραρτήσεται δήπου, ἁμαρτά- 
νων δὲ ζημιωθήσεται. 13. El δὲ φαίη τις τῷ τυράννῳ 
ἐξεῖναι καὶ ἀποκτεῖναι τὸν εὖ φρονοῦντα, Τὸν δὲ ἀποκτεί- 
γνοντα, ἔφη, τοὺς κρατίστους τῶν συμμάχων οἴει ἀζήμιον 
γίγνεσθαι, ἤ, ὡς ἔτυχε, ζημιοῦσθαι ; πότερον γὰρ ἂν μᾶλ- 
λον οἴει σώζεσθαι τὸν ταῦτα ποιοῦντα, ἢ οὕτω καὶ τάχιστ᾽ 
ἂν ἀπολέσθαι; 14.’Epouévov δέ τινος αὐτόν, τί δοκοίη 
αὐτῷ κράτιστον ἀνδρὶ ἐπιτήδευμα εἶναι, ἀπεκρίνατο, Ἐ- 
πραξίαν. ᾿Ἐρομένου δὲ πάλιν, εἰ καὶ τὴν εὐτυχίαν ἐπιτή- 
δευμα νομίζοι εἶναι, Πᾶν μὲν οὖν τοὐναντίον ἔγωγ᾽, ἔφη, 
τύχην καὶ πρᾶξιν ἡγοῦμαι τὸ μὲν γὰρ μὴ ζητοῦντα ἐπι- 
τυχεῖν τινι τῶν δεόντων, εὐτυχίαν οἷμαι εἶναι, τὸ δὲ μα- 
θόντα τε καὶ μελετήσαντά τι εὖ ποιεῖν, εὐπραξίαν νομίζω, 
καὶ οἱ τοῦτο ἐπιτηδεύοντες δοκοῦσι. μοι εὖ πράττειν. 15 
Καὶ ἀρίστους δὲ καὶ ϑεοφιλεστάτους ἔφη εἶναι, ἐν μέν ye 
wpyia, τοὺς τὰ γεωργικὰ εὖ πράττοντας, ἐν δ᾽ ἰατρείᾳ, 
τοὺς τὰ ἰατρικά, ἐν δὲ πολιτείᾳ, τοὺς τὰ πολιτικά" τὸν δὲ 
μηδὲν εὖ πράττοντα, οὔτε χρήσιμον οὐδὲν ἔφ εἶναι, οὔτε 
φεοφελῆ. ch 


ΠῚ 10. $4.) MEMORABILIA. 9a 


CHAPTER, X. 


SUMMARY. 

SocRaTEs was also serviceable to artists, in the conversations which he 
held with them concerning their respective arts# In the first place, he, 
showed in what the chief excellence of a painting consists. The art of 
painting, for example, is not confined to the mere representation of objects 
that are visible in their nature, but it seeks to express also the various 
emotions of the breast, by means of the eyes, the countenance, and the 
gestares. (§ 1-5.) 

In statuary, again, we must not merely seek to imitate the various po 
sitions and movements of the human frame, but we must also breathe life 
into the statue by expressing the emotions of the soul. (§ 6-8.) > 

In another and third conversation, he shows in what the εὐρυθμία of ἃ 
corslet consists. (ᾧ 9-15.) 

1. ᾿Αλλὰ μὴν καὶ εἴ ποτε τῶν τὰς τέχνας ἐχόντων, Kat 
ἐργασίας ἕνεκα χρωμένων αὐταῖς, διαλέγοιτό τινι, καὶ τού 
τοις ὠφέλιμος ἣν " εἰςελθὼν μὲν γάρ ποτε πρὸς Παῤῥάσιον 
τὸν ζωγράφον, καὶ διαλεγόμενος αὐτῷ, ‘Apa, ἔφη, ὦ Παῤ- 
ῥάσιε, γραφική ἐστιν ἡ εἰκασία τῶν ὁρωμένων ; τὰ γοῦν 
κοῖλα καὶ τὰ ὑψηλά, καὶ τὰ σκοτεινὰ καὶ τὰ φωτεινά, καὶ 
τὰ σκληρὰ καὶ τὰ μαλακά, καὶ τὰ τραχέα καὶ τὰ λεῖα, καὶ 
τὰ νέα καὶ τὰ παλαιὰ σώματα διὰ τῶν χρωμάτων ἀπεικά- 
ζοντες ἐκμιμεῖσθε. ᾿Αληθῆ λέγεις, ἔφη. 3. Καὶ μὴν τά 
γε καλὰ εἴδη ἀφομοιοῦντες, ἐπειδὴ οὐ ῥάδιον Evi ἀνθρώπῳ 
περιτυχεῖν ἄμεμπτα πάντα ἔχοντι, ἐκ πολλῶν συνάγοντες 
τὰ ἐξ ἑκάστου κάλλιστα, οὕτως ὅλα τὰ σώματα καλὰ ποι- 
eize φαίνεσθαι; ἸΠοιοῦμεν γάρ, ἔφη, οὕτως. 3. Τί γάρ; 
ἔφη, τὸ πιθανώτατόν τε καὶ ἥδιστον, καὶ φιλικώτατον, καὶ 
ποθεινότατον, καὶ ἐρασμιώτατον ἀπομιμεῖσθε τῆς ψυχῆς 
ἦθος ; ἢ οὐδὲ μιμητόν ἐστὶ τοῦτο; Πῶς γὰρ ἄν, ἔφη, μι- 
μητὸν εἴη, ὦ Σώκρατες, ὃ μήτε συμμετρίαν, μήτε χρῶμα. 
μήτε ὧν σὺ εἷπας ἄρτι μηδὲν ἔχει, μηδὲ ὅλως ὁρατόν ἐστιν; 

rt ᾽ 7 ¥ ΄ - ᾽ oA , -, 
4. ‘Ap’ οὗν, ἔφη, γίγνεται ἐν ἀνθρώπῳ τό τε φιλοφβόνως 
s > > ~ , ὡς 
καὶ τὸ ἐχθρῶς βλέπειν πρός τινας; ἴἤἘμοιγε δοκεῖ, ἔφη. 
Οὔκουν τοῦτό γε μιμητὸν ἐν τοῖς ὄμμασιν; Καὶ μάλα, 


94 XENOPHON’S [{ll. 10. ὁ 5 


edn. Ἐπὶ δὲ τοῖς τῶν φίλων ἀγαθοῖς Kai τοῖς κακοῖς 
ομοίως σοι δοκοῦσιν ἔχειν τὰ πρόζςωπα οἵ τε φροντίζοντες, 
καὶ οἱ μή; Μὰ Al’ οὐ δῆτα, ἔφη" ἐπὶ μὲν γὰρ τοῖς ἀγα- 
θοῖς φαιδροί, ἐπὶ δὲ τοῖς κακοῖς σκυθρωποὶ γίγνονται. 
Οὔκουν, ἔφη, καὶ ταῦτα δυνατὸν ἀπεικάζειν; Kai μάλα, 
ἔφη. 5. ᾿Αλλὰ μὴν καὶ τὸ μεγαλοπρεπές τε καὶ ἐλευθέ- 
ριον, καὶ τὸ ταπεινόν τε καὶ ἀνελεύθερον, καὶ τὸ σωφρονη- 
τικόν τε καὶ φρόνιμον, καὶ τὸ ὑδριστικόν τε καὶ ἀπειρόκα 
λον, καὶ διὰ τοῦ προςώπου καὶ διὰ τῶν σχημάτων καὶ 
ἑστώτων καὶ κινουμένων ἀνθρώπων διαφαίνει. ᾿Αληθῆ 
λέγεις, ἔφη. Οὔκουν καὶ ταῦτα μιμητά; Kai μάλα, ἔφη. 
Πόφερον οὗν, ἔφη, νομίζεις ἥδιον ὁρᾶν τοὺς ἀνθρώπους, di’ 
ὧν τὰ καλά τε κἀγαθὰ καὶ ἀγαπητὰ ἤθη φαίνεται, ἢ dv ὧν 
τὰ αἰσχρά τε καὶ πονηρὰ καὶ μισητά; Πολὺ νὴ Δί᾽, ἔφη, 
διαφέρει, ὦ Σώκρατες. 

6. Πρὸς δὲ Κλείτωνα τὸν ἀνδριαντοποιὸν εἰςελθών ποτε, 
καὶ διαλεγόμενος αὐτῷ, Ὅτε μέν, ἔφη, ὦ Κλείτων, ἀλ- 
λοίους ποιεῖς, δρομεῖς τε καὶ παλαιστάς, καὶ πύκτας, καὶ 
παγκρατιαστάς, ὁρῶ τε καὶ oida’ ὃ δὲ μάλιστα ψυχαγωγεῖ 
διὰ τῆς ὄψεως τοὺς ἀνθρώπους, τὸ ζωτικὸν φαίνεσθαι, πῶς 
τοῦτο ἐνεργάζει τοῖς ἀνδριᾶσιν; 7. Ἐπεὶ δὲ ἀπορῶν ὁ 
Κλεέτων οὐ ταχὺ ἀπεκρίνατο, ‘Ap’, ἔφη, τοῖς τῶν ζώντων 
εἴδεσιν ἀπεικάζων τὸ ἔργον, ζωτικωτέρους ποιεῖς φαίνεσθαι 
τοὺς ἀνδριάντας; Kai μάλα, ἔφη. Οὔκουν τά τε ὑπὸ 
τῶν σχημάτων κατασπώμενα καὶ τὰ ἀνασπώμενα ἐν τοῖς 
σώμασι, καὶ τὰ συϊμπιεζόμενα, καὶ τὰ διελκόμενα, καὶ τὰ 
ἐντεινόμενα καὶ τὰ ἀνιέμενα ἀπεικάζων, ὁμοιότερά τε τοῖς 
ἀληθινοῖς καὶ πιθανώτερα ποιεῖς φαίνεσθαι; Πάνυ μὲν 
οὖν, ἔφη. 8. Τὸ δὲ καὶ τὰ πάθη τῶν ποιούντων τι σωμά- 
τῶν ἀπομιμεῖσθαι οὐ ποιεῖ τινα τέρψιν τοῖς ϑεωμένοις 
Εἰκὸς γοῦν, ἔφη. Οὔκουν καὶ τῶν μὲν μαχομένων ἀπειλη- 
τικὰ τὰ ὄμματα ἀπεικαστέον, τῶν δὲ νενικηκότων εὐφραι- 
νομένων ἡ ὄψις μιμητέα; Σφόδρα γ᾽, ἔφη. Δεῖ ἄρα, ἔφη, 
τὸν ἀνδριαντοποιὸν τὰ τῆς ψυχῆς ἔργα τῷ εἴδει προςεικά- 
ΦὩΨ, ᾿ ; 


[I]. 10. § 15.] MEMORABILIA. 95 


9. Πρὸς δὲ Πιστίαν τὸν ϑωρακοποιὸν εἰςελθών, ἐπιδεί- 
ἕαντος αὐτοῦ τῷ Σωκράτει ϑώρακας εὖ εἰργασμένους, Νὴ 
τὴν Ἥραν, ἔφη, καλόν γε, ὦ Πιστία, τὸ εὕρημα, τῷ τὰ μὲν 
δεόμενα σκέπης τοῦ ἀνθρώπου σκεπάζειν τὸν ϑώρακα, ταῖς 
δὲ χερσὶ μὴ κωλύειν χρῆσθαι. 10. ’Atdp, ἔφη, λέξον μοι, 
ὦ Πιστία, διὰ τί οὔτε ἰσχυροτέρους οὔτε πολυτελεστέρους 
τῶν ἄλλων ποιῶν τοὺς ϑώρακας πλείονος πωλεῖς; “OTL, 
ἔφη, ὦ Σώκρατες, εὐρυθμοτέρους ποιῶ. Τὸν δὲ ῥυθμόν, 
ἔφη, πότερα μέτρῳ ἢ σταθμῷ ἐπιδεικνύων πλείονος τιμᾷ ; 
οὐ γὰρ δὴ ἴσους γε πάντας, οὐδὲ ὁμοίους οἷμαί σε ποιεῖν, 
εἴγε ἁρμόττοντας ποιεῖς. ᾿Αλλὰ νὴ Δί᾽, ἔφη, ποιῶ + οὐδὲν 
γὰρ ὄφελός ἐστι ϑώρακος ἄνευ τούτου. 11. Οὔκουν, ἔφη, 
σώματά γε ἀνθρώπων, τὰ μὲν εὔρυθμά ἐστι, τὰ δὲ ἄῤῥυθμα; 
Πάνυ μὲν οὖν, ἔφη. Πῶς οὖν, ἔφη, τῷ ἀῤῥύθμῳ “σώματι 
ἁρμόττοντα τὸν ϑώρακα εὔρυθμον ποιεῖς ; “ὥςπερ καὶ ἁρ- 
“όττοντα, ἔφη ὁ ἁρμόττων γάρ ἐστιν εὔρυθμος. 12. Δο- 
κεῖς μοι, ἔφη ὁ Σωκράτης, τὸ εὔρυθμον οὐ καθ᾽ ἑαυτὸ λέ- 
γειν, ἀλλὰ πρὸς τὸν χρώμενον, ὥςπερ ἂν εἰ φαίης ἀσπίδα, 
ᾧ ἂν ἁρμόττῃ, τούτῳ εὔρυθμον εἷναι, καὶ χλαμύδα, καὶ 
τἄλλα ὡςαύτως ἔοικεν ἔχειν τῷ σῷ λόγῳ. 13. Ἴσως δὲ 
καὶ ἄλλο τι οὐ μικρὸν ἀγαθὸν τῷ ἁρμόττειν πρόςεστι. 
Δίδαξον, ἔφη, ὦ Σώκρατες, εἴ τι ἔχεις. Ἧττον, ἔφη, τῷ 
βάρει πιέζουσιν οἱ ἁρμόττοντες τῶν ἀναρμόστων, τὸν ad- 
τὸν σταθμὸν ἔχοντες " οἱ μὲν γὰρ ἀνάρμοστοι, ἢ ὅλοι ἐκ 
τῶν ὦμων κρεμάμενοι, ἢ καὶ ἄλλο τι τοῦ σώματος σφόδρα 
πιέζοντες, δύςφοροι καὶ χαλεποὶ γίγνονται, οἱ δὲ ἁρμότ 
τοντες, διειλημμένοι τὸ βάρος, τὸ μὲν ὑπὸ τῶν κλειδῶν καὶ 
ἐπωμίδων, τὸ δὲ ὑπὸ τῶν ὦμων, τὸ δὲ ὑπὸ τοῦ στήθους, τὸ 
δὲ ὑπὸ τοῦ νώτου, τὸ δὲ ὑπὸ τῆς γαστρός, ὀλίγου δεῖν οὐ 
φορήματι, ἀλλὰ προςθήματι ἐοίκασιν. 14. Ἑρηκας, ἔφη, 
αὐτό, dv ὅπερ ἔγωγε τὰ ἐμὰ ἔργα πλείστου ἄξια νομίζω 
εἶναι " ἔνιοι μέντοι τοὺς ποικίλους καὶ τοὺς ἐπιχρύσους 
ϑάρακας μᾶλλον ὠνοῦνται. ᾿Αλ. «ἃ μήν, ἔφη εἴγε διὰ 
ταῦτα μὴ ἁρμόττοντας. ὠνοῦνται, κακὸν ἔμοιγε δοκοῦσι 
ποικίλου τε καὶ ἐπίχρυσον ὠνεῖσθαι. 15. ᾿Ατάρ, ἔφη, τοῖ 


96 XENOPHON 8 [IIT 11. § 4, 


σώματος μὴ μένοντος, ἀλλὰ τοτὲ μὲν κυρτουμένου, τοτὲ δὲ 
᾿ὀρθουμένου, πῶς ἂν dxprbeic ϑώρακες ἁρμόττοιεν; Οὐδα- 
ude, ἔφη. Λέγεις, ἔφη, ἁρμόττειν οὐ τοὺς ἀκριθεῖς, ἀλλὰ 
τοὺς μὴ λυποῦντας ἐν τῇ χρείᾳ. Αὐτός, ἔφη, τοῦτο λέ- 
γεις, ὦ Σώκρατες, καὶ πάνυ ὀρθῶς ἀποδέχει. 





CHAPTER ΧΙ. 


SUMMARY. 
In a conversation with the hetaerist Theodota, Socrates discourses on 
the value of friends, and on the art of gaining and preserving them. 

1. Γυναικὸς δέ ποτε οὔσης ἐν τῇ πόλει καλῆς, ἡ ὄνομα 
ἣν Θεοδότη, μνησθέντος αὐτῆς τῶν παρόντων τινός, καὶ 
εἰπόντος, ὅτι κρεῖττον εἴη λόγου τὸ κάλλος τῆς γυναικός, 
καὶ ζωγράφους φήσαντος͵ εἰςιέναι πρὸς αὐτὴν ἀπεικασομέ.-. 
νους, Ἰτέον ἂν εἴη ϑεασομένους, ἔφη ὁ Σωκράτης" οὐ γὰρ 
δὴ ἀκούσασί γε τὸ λόγου κρεῖττόν ἐστι καταμαθεῖν. Kai 
ὁ διηγησάμενος, Οὐκ ἂν φθάνοιτ᾽, ἔφη, ἀκολουθοῦντες. 2. 
Οὕτω μὲν δὴ πορευθέντες πρὸς τὴν Θεοδότην, καὶ καταλα- 
θόντες ζωγράφῳ τινὶ παρεστηκυῖαν, ἐθεάσαντο " παυσαμέ 
vov δὲ τοῦ ζωγράφου, ᾿Ὦ ἄνδρες, ἔφη ὁ Σωκράτης, πότερον 
ἡμᾶς δεῖ μᾶλλον Θεοδότῃ χάριν ἔχειν, ὅτι ἡμῖν τὸ κάλλος 
ἑαυτῆς ἐπέδειξεν, ἢ ταύτην ἡμῖν, ὅτι ἐθεασάμεθα ; ap’ εἰ 
μὲν ταύτῃ ὠφελιμωτέρα ἐστὶν ἡ ἐπίδειξις, ταύτην ἡμῖν χά- 
piv ἑκτέον, εἰ δὲ ἡμῖν ἡ ϑέα, ἡμᾶς ταύτῃ; 3. Εϊπόντος 
δέ τινος, ὅτι δίκαια λέγοι, Οὐκοῦν, ἔφη, αὕτη μὲν ἤδη τε 
τὸν παρ᾽ ἡμῶν ἔπαινον κερδαίνει, καὶ ἐπειδὰν εἰς πλείους 
διαγγείλωμεν, πλείω ὠφελήσεται. Ἔκ δὲ τούτων εἰκός, 
quae μὲν ϑεραπεύειν, ταύτην δὲ ϑεραπεύεσθαι. Καὶ ἡ 
Θεοδότη, Νὴ Δί᾽, ἔφη, εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, ἐμὲ ἂν 
δέοι ὑμῖν τῆς ϑέας χάριν ἔχειν. 4. Ἔκ δὲ τούτου ὁ Σω- 
κράτης, ὁρῶν αὐτὴν τε πολυτελῶς κὐξοσμηβένηνη καὶ πὰ 
pa παρυῦσαν αὐτῇ ἐν ἐσθῆτι καὶ ϑεραπείᾳ οὐ τῇ τυχούσῃ, 
καὶ ϑεραπαίναξ πολλὰς καὶ εὐειδεῖς, καὶ οὐδὲ ταύτας ἦμε- 
λημένως ἐχούσας, καὶ τοῖς ἄλλοις τὴν οἰκίαν ἀφθόνως κα- 


Hl. 11. § 10.} MEMORABILIA. 97 


τεσκευασμένην, Εἰπέ μοι, ἔφη, ὦ Θεοδότη, ἔστι σοι ἀγρός, 
Οὐκ ἔμοιγ᾽, ἔφη. "AAW ἄρα οἰκία προςόδους ἔχουσα; Οὐδὲ 
οἰκία, ἔφη. ᾿Αλλὰ μὴ χειροτέχναι τινές; Οὐδὲ χειροτέχ- 
vac, ἔφη. Πόθεν οὖν, ἔφη, τἀπιτήδεια ἔχεις; Ἐάν τις, 
ἔφη, φίλος μοι γενόμενος, εὖ ποιεῖν ἐθέλῃ, οὗτός μοι βίος 
ἐστί. δ. Νὴ τὴν Ἥραν, ἔφη, ὦ Θεοδότη, καλόν γε τὸ κτῆ- 
μα, καὶ πολλῷ κρεῖττον ὀΐων τε καὶ βοῶν καὶ αἰγῶν, φίλων 
ἀγέλην κεκτῆσθαι. ᾿Ατάρ, ἔφη, πότερον τῇ τύχῃ ἐπιτρέ- 
πεις, ἐάν τίς σοι φίλος, ὥςπερ μυῖα, προςπτῆται, ἢ καὶ αὐτή 
τι μηχανᾷ; 6. Πῶς δ᾽ ἄν, ἔφη, ἐγὼ τούτου μηχανὴν ev- 
oot; Πολὺ νὴ Δί᾽, ἔφη, προςτηκόντως μᾶλλον, ἢ αἱ φά- 
λαγγες " οἶσθα γάρ, ὡς ἐκεῖναι ϑηρῶσι τὰ πρὸς τὸν βίον 

ἀράχνια γὰρ δήπου λεπτὰ ὑφηνάμεναι, ὅ τι ἂν ἐνταῦθα 
ἐμπέσῃ, τούτῳ τροφῇ χρῶνται. 7. Kai ἐμοὶ οὖν, ἔφη, συμ 
θουλεύεις ὑφήνασθαί τι ϑήρατρον; Οὐ γὰρ δὴ οὕτως γε 
ἀτεχνῶς οἴεσθαι χρὴ τὸ πλείστου ἄξιον ἄγρευμα, φίλους 
ϑηράσειν" οὐχ ὁρᾷς, ὅτι καὶ τὸ μικροῦ ἄξιον, τοὺς λαγώς. 
ϑηρῶντες πολλὰ τεχνάζουσιν; 8. ‘OTL μὲν γὰρ τῆς νυκ- 
τὸς νέμονται, κύνας νυκτερευτικὰς πορισάμενοι, ταύταις 
αὐτοὺς ϑηρῶσιν - ὅτι δὲ μεθ᾽ ἡμέραν ἀποδιδράσκουσιν, ἄλ- 
λας κτῶνται κύνας, αἵτινες, ἡ ἂν ἐκ τῆς νομῆς εἰς τὴν eb- 
νὴν ἀπέλθωσι, τῇ ὀσμῇ αἰσθανόμεναι εὑρίσκουσιν αὐτούς" 
ὅτι δὲ ποδώκεις εἰσίν, ὥςτε καὶ ἐκ τοῦ φανεροῦ τρέχοντες 
ἀποφεύγειν, ἄλλας αὖ κύνας ταχείας παρασκευάζονται, ἵνα 
κατὰ πόδας ἁλίσκωνται" ὅτι δὲ καὶ ταύτας αὐτῶν τινες 
ἀποφεύγουσι, δίκτυα ἱστᾶσιν εἰς τὰς ἀτραπούς, ἡ φεύγου- 
σιν, ἵν᾽ εἰς ταῦτα ἐμπίπτοντες συμποδίζωνται. 9. Tir 
οὖν, ἔφη, τοιούτῳ φίλους ἂν ἐγὼ ϑηρῴην; ᾿Ἐὰν νὴ Δί᾽ 
ἔφη, ἀντὶ κυνὸς κτήσῃ, ὅςτις σοι ἰχνεύων μὲν τοὺς φιλοκά 

λυὺυς καὶ πλουσίους εὑρήσει, εὑρὼν δὲ μηχανήσεται, ὅπως 
ἐμθάλῃ αὐτοὺς εἰς τὰ σὰ δίκτυα. 10. Καὶ ποῖα, ἔφη, ἐγὼ 
δίκτυα ἔχω; “Ev μὲν δήπου, ἔφη, καὶ μάλα εὖ περιπλεκό- 
μενον, τὴν ψυχήν, ἡ καταμανθάνεις, καὶ ὡς ἂν ἐμθλέπουσα 
χαρίζοιο, καὶ ὅ τι ἂν λέγουσα εὐφραίνοις, καὶ ὅτι δεῖ τὸν 
wév ἐπιμελόμενον ἀσμένως ὑποδέχεσθαι, τὸν δὲ τρυφῶντα 

Ε 


88 XENOPHON’S [IIL 11. § 15 


ἀποκλείειν καὶ ἀῤῥωστήσαντός ye φίλου φροντιστικῶς 
ἐπισκέψασθαι, καὶ καλόν τι πράξαντος σφόδρα συνησθῆναι, 
καὶ τῷ σφόδρα σου φροντίζοντι ὅλῃ τῇ ψυχῇ κεχαρίσθαι. 
Μὰ τὸν Δί᾽, ἔφη ἡ θεοδότη, ἐγὼ τούτων οὐδὲν μηχανῶμαι. 
11. Kai μήν, ἔφη, πολὺ διαφέρει τὸ κατὰ φύσιν τε καὶ dp- 
θῶς ἀνθρώπῳ προςφέρεσθαι " καὶ γὰρ δὴ βίᾳ μὲν οὔτ᾽ ἂν 
ἕλοις, οὔτε κατάσχοις φίλον, εὐεργεσίᾳ δὲ καὶ ἡδονῇ τὸ 
ϑηρίον τοῦτο ἁλώσιμόν τε καὶ παραμόνιμόν ἐστιν. ᾿Αληθῆ 
λέγεις, ἔφη. 13. Καὶ ἡ Θεοδότη, Τί οὖν οὐ σύ μοι, ἔφη, 
ὦ Σώκρατες, ἐγένου συνθηρατὴς τῶν φίλων ; ᾿Εάν γε νὴ 
Ai’, ἔφη, πείθῃς με σύ. Πῶς οὖν ἄν, ἔφη, πείσαιμί σε; 
Ζητήσεις, ἔφη, τοῦτο αὐτὴ καὶ μηχανήσει, ἐάν τί μου δέῃ. 
Εἴςιθι τοίνυν, ἔφη, ϑαμινά. 13. Καὶ ὁ Σωκράτης ἐπισκώ- 
πτων τὴν αὑτοῦ ἀπραγμοσύνην, ’AAA’, ὦ Θεοδότη, ἔφη, οὐ 
πάνυ μοι ῥᾷάδιόν ἐστι σχολάσαι" καὶ γὰρ ἴδια πράγματα 
πολλά, καὶ δημόσια, παρέχει rot ἀσχολίαν " εἰσὶ δὲ καὶ 
φίλαι μοι, αἱ οὔτε ἡμέρας, οὔτε νυκτὸς ἀφ᾽ αὑτῶν ἐάσουσὶ 
με ἀπιέναι, φίλτρα τε μανθάνουσαι παρ᾽ ἐμοῦ, καὶ ἐπῳδάς. 
14. ᾿᾽Επίστασαι γάρ, ἔφη, καὶ ταῦτα, ὦ Σώκρατες ; ᾿Αλλὰ 
διὰ τί οἴει, ἔφη, ᾿Απολλόδωρόν τε τόνδε καὶ ᾿Αντισθένην 
οὐδέποτέ μου ἀπολείπεσθαι; διὰ τί δὲ καὶ Κέθδητα καὶ 
Σιμμίαν Θήδηθεν παραγίγνεσθαι ; εὖ ἴσθι, ὅτε ταῦτα οὐκ 
ἄνευ πολλῶν φίλτρων τε καὶ ἐπῳδῶν καὶ ἰύγγων ἐστί. 
15. Χρῆσον τοίνυν μοι, ἔφη, τὴν ἴυγγα, ἵνα ἐπὶ σοὶ πρῶ- 
τον ἕλκω αὐτήν. ᾿Αλλὰ μὰ Δί᾽, ἔφη, οὐκ αὐτὸς ἕλκεσθαι 
πρός σε βούλομαι, ἀλλὰ σὲ πρὸς ἐμὲ πορεύεσθαι. ᾿Αλλὰ 
πορεύσομαι, ἔφη " μόνον ὑποδέχου. ᾿Αλλ᾽ ὑποδέξομαΐ σε 
ἔφη, ἐὰν μή τις φιλωτέρα σοὺ ἔνδον ἧ. 


fil. 12. ὁ 4.] MEMORABILIA. 9. 


CHAPTER XII. 


SUMMARY. 
THE value of gymnastic exercises in not only strengthening tte body, 
but also imparting a healthy tone to the mind. 

1. ᾿Επιγένην δὲ τῶν ξυνόντων τινά, veov τε ὄντα Kai 
τὸ σῶμα κακῶς ἔχοντα, ἰδών, “Ὡς ἰδιωτικῶς, ἔφη, τὸ σῶμα 
ἔχεις, ὦ Ἐπίγενες. Kai ὅς, ᾿Ιδιώτης μέν, ἔφη, εἰμί, ὦ Σώ- 
κρατες. Οὐδέν γε μᾶλλον, ἔφη, τῶν ἐν ᾿Ολυμπίᾳ μελλόν- 
των ἀγωνίζεσθαι " ἢ δοκεῖ σοι μικρὸς εἶναι ὁ περὶ τῆς ψυ- 
χῆς πρὸς τοὺς πολεμίους ἀγών, ὃν ᾿Αθηναῖοι ϑήσουσιν, 
ὅταν τύχωσιν; 2. Καὶ μὴν οὐκ ὀλίγοι μὲν διὰ τὴν τῶν 
σωμάτων καχεξίαν ἀποθνήσκουσί τε ἐν τοῖς πολεμικοῖς κιν- 
δύνοις, καὶ αἰσχρῶς σώζονται, πολλοὶ δὲ δι’ αὐτὸ τοῦτο 
ζῶντες ἁλίσκονται, καὶ ἁλόντες ἤτοι δουλεύουσι τὸν λοι- 
πὸν βίον, ἐὰν οὕτω τύχωσι, τὴν χαλεπωτάτην δουλείαν, ἢ 
εἰς τὰς ἀνάγκας τὰς ἀλγεινοτάτας ἐμπεσόντες, καὶ ἐκτί- 
σαντες ἐνίοτε πλείω τῶν ὑπαρχόντων αὐτοῖς, τὸν λοιπὸν 
βίον ἐνδεεῖς τῶν ἀναγκαίων ὄντες καὶ κακοπαθοῦντες δια- 
ζῶσι, πολλοὶ δὲ δόξαν αἰσχρὰν κτῶνται, διὰ τὴν τοῦ σώμα- 
τος ἀδυναμίαν, δοκοῦντες ἀποδειλιᾶν" 8. Ἢ καταφρονεῖς 
τῶν ἐπιτιμίων τῆς καχεξίας τούτων, καὶ ῥᾳδίως ἂν οἴει φέ- 
ρειν τὰ τοιαῦτα; καὶ μὴν οἷμαΐί γε πολλῷ paw καὶ ἡδίω 
τούτων εἶναι, ἃ δεῖ ὑπομένειν τὸν ἐπιμελόμενον τῆς τοῦ 
σώματος εὐεξίας - ἢ ὑγιεινότερόν τε καὶ εἰς τἄλλα χρησι- 
μώτερον νομίζεις εἷναι τὴν καχεξίαν τῆς εὐεξίας; ἢ τῶν 
διὰ τὴν εὐεξίαν γιγνομένων καταφρονεῖς ; 4. Καὶ μὴν 
πάντα γε τἀναντία συμθαίνει τοῖς εὖ τὰ σώματα ἔχουσιν, 
ἢ τοῖς κακῶς - καὶ γὰρ ὑγιαίνουσιν οἱ τὰ σώματα εὖ ἔχον- 
τες, καὶ ἰσχύουσι, καὶ πολλοὶ μὲν διὰ τοῦτο ἐκ τῶν πολε- 
μικῶν ἀγώνων σώζονταί τε εὐσχημόνως, καὶ τὰ δεινὰ πάν- 
τα διαφεύγουσι, πολλοὶ δὲ φίλοις τε βοηθοῦσι, καὶ τὴν 
πατρίδα εὐεργετοῦσι, καὶ διὰ ταῦτα χάριτός τε ἀξιοῦνται 
καὶ δόξαν μεγάλην κτῶνται, καὶ τιμῶν καλλίστων τυγχά 


100 XENOPHON’S [Ill iz. ὁ 5 


vovot, καὶ διὰ ταῦτα τόν τε λοιπὸν βίον ἥδιον Kai κάλλιον 
διαζῶσι, καὶ τοῖς ἑαυτῶν παισὶ καλλίους ἀφορμὰς εἰς τὸν 
Giov καταλείπουσιν. 5. Οὔτοι χρή, ὅτε ἡ πόλις οὐκ ἀσκεῖ 
δημοσίᾳ τὰ πρὸς τὸν πόλεμον, διὰ τοῦτο καὶ ἰδίᾳ ἀμελεῖν, 
ἀλλὰ μηδὲν ἧττον ἐπιμελεῖσθαι" εὖ γὰρ ἴσθι, ὅτι οὐδὲ ἐν 
ἄλλῳ οὐδενὶ ἀγῶνι, οὐδὲ ἐν πράξει οὐδεμιᾷ μεῖον ἕξεις, διὰ 
τὸ βέλτιον τὸ σῶμα παρεσκευάσθαι" πρὸς πάντα γάρ, ὅσα 
πράττουσιν ἄνθρωποι, χρήσιμον τὸ σῶμά ἐστιν" ἐν πάσαις 
δὲ ταῖς τοῦ σώματος χρείαις πολὺ διαφέρει ὡς βέλτιστα 
τὸ σῶμα ἔχειν. 0. ᾿Επεὶ καὶ ἐν ᾧ δοκεῖς ἐλαχίστην σώμα- 
τος χρείαν εἶναι, ἐν τῷ διανοεῖσθαι, τίς οὐκ οἷδεν, ὅτι καὶ 
ἐν τούτῳ πολλοὶ μεγάλα σφάλλονται, διὰ τὸ μὴ ὑγιαίνειν 
τὸ σῶμα; καὶ λήθη δέ, καὶ ἀθυμία, καὶ δυςκολία, καὶ μανία 
πολλάκις πολλοῖς, διὰ τὴν τοῦ σώματος καχεξίαν, εἰς τὴν 
διάνοιαν ἐμπίπτουσιν οὕτως, ὥςτε καὶ τὰς ἐπιστήμας ἐκ- 
θάλλειν. Ἴ. Τοῖς δὲ τὰ σώματα εὖ ἔχουσι πολλὴ ἀσφά- 
λεια, καὶ οὐδεὶς κίνδυνος διά γε τὴν τοῦ σώματος καχεξίαν 
τοιοῦτόν τι παθεῖν, εἰκὸς δὲ μᾶλλον πρὸς τὰ ἐναντία τῶν 
διὰ τὴν καχεξίαν γιγνομένων καὶ τὴν εὐεξίαν χρήσιμον εἰ- 
vat* καΐτοι τῶν γε τοῖς εἰρημένοις ἐναντίων ἕνεκα τί οὐκ 
ἄν τες νοῦν ἔχων ὑπομείνειεν; 8. Αἰσχρὸν δὲ καὶ τὸ διὰ 
τὴν ἀμέλειαν γηρᾶσαι, πρὶν ἐδεῖν ἑαυτόν, ποῖος ἂν κάλλι- 
στος καὶ κράτιστος τῷ σώματι γένοιτο. Ταῦτα δὲ οὐκ ἔσ- 
τιν ἰδεῖν ἀμελοῦντα" οὐ γὰρ ἐθέλει αὐτόματα γίγνεσθαι. 





CHAPTER XIII. 
SUMMARY. 

THs chapter contains various pithy remarks of Socrates to various in- 
dividuals. 

1. We should not be offended at want of civility in another, any eee 
than at personal deformity. (δ 1.) 

2. The best remedy for a want of relish in eating, is to stop eating be- 
jore satiety supervenes. (§°2.) 

3. In eating and drinking, be not too hard to please. (§ 3.) 

4. If you wish to punish a slave for any faults or vices, first see whether 
yor yourself may not be laboring under similar ones. (ᾧ 4.) 


ΗΙ. 18. § ὅ.] MEMORABILIA. 101 


5. He who can walk about during one or more days in succession, can 
like wise perform a journey of cne er more days. When you undertake 
@ journey, moreover, it is best to set out in time, so as not to be too much 
hurried in the course of it. (§ 5.) 

8. lt is disgraceful for'a man who has gone through all gymnastic exer 
cises, and been well trained in these, to be surpassed in enduring fatigue 
and labor by his slave. (§ 6.) 


1. Ὀργιζομένου dé ποτέ τινος, ὅτε προςειπών τινα yai- 
εἰν, οὐκ ἀντιπροςεῤῥήθη, Τελοῖον, ἔφη, τό, εἰ μὲν τὸ σῶμα 
κάκιον ἔχοντι ἀπήντησάς τῳ, μὴ ἂν ὀργίζεσθαι, ὅτι δὲ τὴν 
ψυχὴν ἀγροικοτέρως διακειμένῳ περιέτυχες, τοῦτό σε Av- 
1s, Ὁ 

3. “AAdov δὲ λέγοντος ὅτι ἀηδῶς ἐσθίοι, ’AkovpeEvoc, 
ἔφη, τούτου φάρμακον ἀγαθὸν διδάσκει. ᾿Ἐρομένου δέ, 
Ποῖον; Παύσασθαι ἐσθίοντα, ἔφη " καὶ ἥδιόν τε καὶ εὖτε- 
λέστερον, καὶ ὑγιεινότερόν φησι διάξειν παυσάμενον. 

3. "“AAAov δ᾽ αὖ λέγοντος, ὅτε ϑερμὸν εἴη παρ᾽ ἑαυτῷ To 
ὕδωρ, ὃ πίνοι, Ὅταν ἄρ᾽, ἔφη, βούλῃ ϑερμῷ λούσασθαι͵ 
ἕτοιμον ἔσται σοι. ᾿Αλλὰ ψυχρόν, ἔφη, ὥςτε λούσασθαι, 
ἐστίν. ‘Ap’ οὗν, ἔφη, καὶ οἱ οἰκέται σου ἄχθονται πίνον- 
τές τε αὐτὸ καὶ λουόμενοι αὐτῷ; Μὰ τὸν Δί᾽, ἔφη" ἀλλὰ 
καὶ πολλάκις τεθαύμακα, ὡς ἡδέως αὐτῷ πρὸς ἀμφότερα 
ταῦτα χρῶνται. Πότερον δέ, ἔφη, τὸ παρὰ σοὶ. ὕδωρ ϑερ- 
μότερον πιεῖν ἐστιν, ἢ τὸ ἐν ᾿Ασκληπιοῦ; Τὸ ἐν ᾿Ασκλη- 
πιοῦ, ἔφη. Πότερον δὲ λούσασθαι ψυχρότερον, τὸ παρὰ 
σοί, ἢ τὸ ἐν ᾿Ἀμφιαράου; Τὸ ἐν ᾿Αμφιαράου, ἔφη. ’Ev- 
θυμοῦ οὗν, ἔφη, ὅτι κινδυνεύεις δυςαρεστότερος εἶναι τῶν 
τε οἰκετῶν καὶ τῶν ἀῤῥωστούντων. 

4, Κολάσαντος δέ τινος ἰσχυρῶς ἀκόλουθον, ἤρετο, τί 
χαλεπαίνοι τῷ ϑεράποντε. Ὅτι, ἔφη, ὀφψοφαγίστατός τε 
ὦν, βεαδίστατός ἐστι, καὶ φιλαργυρώτατος ὦν, ἀργότατος. 
Ἤδη ποτὲ οὖν ἐπεσκέψω, πότερος πλειόνων πληγῶν δεῖ 
ται, σύ, ἢ ὃ ϑεράπων ; 

5. Φοθουμένου δέ τινος τὴν εἰς Ολυμπίαν ὁδόν, Τί, ἔφη. 
φοθεῖ σὺ τὴν πορείαν ; οὐ καὶ οἴκοι σχεδὸν ὅλην τὴν ἡμέ- 
ραν περιπατεῖς; καὶ ἐκεῖσε πορευόμενος, περιπατήσας dot 


ον xenopuon’s [III. 13.§6.—14. § 1 


δγήλαι. » ριπατήσας δειπνήσεις καὶ ἀναπαύσει" οὐκ οἶσθα, 
ὅτι, εἰ rereivace τοὺς περιπάτους, οὺς ἐν πέντε ἢ BE ἡμέ. 
ραις περιπατεῖς, ῥᾳδίως ἂν ᾿Αθήνηθεν εἰς Ὀλυμπίαν ἀφί- 
no; Χαριέστερον δὲ καὶ προεξορμᾶν ἡμέρᾳ μιᾷ μᾶλλον, 
ἢ ὑστερίζειν -" τὸ μὲν γὰρ ἀναγκάζεσθαι περαιτέρω τοῦ με- 
τρίου μηκύνειν r1a¢ ὁδοὺς χαλεπόν, τὸ δὲ μιᾷ ἡμέρᾳ πλεί- 
ονας πορευθῆναι πολλὴν ῥᾳστώνην παρέχει" κρεῖττον οὖν 
ἐν τῇ ὁρμῇ σπεύδειν, ἢ ἐν τῇ ὁδῷ. 

6. "λλλου δὲ Aéyouroc, ὡς παρετάθη μακρὰν ὁδὸν πορεν 
θείς, ἤρετο αὐτόν, εἰ κοὶ φορτίον ἔφερε. Μὰ Al’, οὐκ ἔγωγ᾽, 
ἔφη, ἀλλὰ τὸ ἱμάτιον. Μόνος δ᾽ ἐπορεύου, ἔφη, ἢ mai ἀκό- 
λουθός σοι ἠκολούθει; ᾿Ἡκολούθει, ἔφη. Ἱότερον κενός, 
ἔφη, ἢ φέρων τι; Φέρων νὴ Δί᾽, ἔφη, τά τε στρώματα καὶ 
τἄλλα σκεύη. Kai πῶς δή, ἔφη, ἀπήλλαχεν ἐκ τῆς ὁδοῦ; 
Ἐμοὶ μὲν δοκεῖ, ἔφη, βέλτιον ἐμοῦ. Τί οὖν ; ἔφη, εἰ τὸ 
ἐκείνου φορτίον ἔδει σε φέρειν, πῶς ἂν οἴει διατεθῆναι ; 
Κακῶς νὴ Al’, ἔφη - μᾶλλον δὲ οὐδ᾽ ἂν ἠδυνήθην κομίσαι. 
Τὸ οὖν τοσούτῳ ἧττον τοῦ πειδὸς δύνασθαι πονεῖν πῶς 
ἠσκημένου δοκεῖ σοι ἀνδρὸς εἶναι; 





CHAPTER ATV. 


SUMMARY. 

In this chapter are contained various remarks ef Socrates in praise of 
frugality. 

1. In the first place we are informed in what way ke brought it abcut 
that, at feasts of contribution, no one of the party should strive to surpass 
another in abundance of supply. (§ 1.) 

2. Definition of an ὀψοφάγος. (§ 2-4.) 

3. Remarks of Socrates on a person who tasted of va.ivus dishes, and 
employed, at the same time, but a single piece of bread. (§ 5, 6.) 

4. Explanation of the term εὐωχεῖσθαι. (§ 7.) 


1. πότε δὲ τῶν ξυνιόντων ἐπὶ δεῖπνον οἱ μὲν μικρὸν 
ὄψον, οἱ δὲ πολὺ φέροιεν, ἐκέλευεν ὁ Σωκράτης τὸν παῖδα 
τὸ μικρὸν ἢ εἰς τὸ κοινὸν τιθέναι, ἢ διανέμειν ἑκάστῳ τὸ 
Ἱέρος. Οἱ οὖν τὸ πολὺ φέροντες ἠσχύνοντο τό τε Ud «οι- 


III. 14. § 6.] MEMORABILIA. 108 


νωνεῖν τοῦ εἰς τὸ κοινὸν τιθεμένου, καὶ τὸ μὴ ἀντιτιθέναι 
τὸ ἑαυτῶν " ἐτίθεσαν οὗν καὶ τὸ ἑαυτῶν εἰς τὸ κοινόν " καὶ 
ἐπεὶ οὐδὲν πλέον εἶχον τῶν μικρὸν φερομένων. ἐπαύοντο 
πολλοῦ ὀψωνοῦντες. 

2. Καταμαθὼν δέ τινα τῶν ξυνδειπνούντων τοῦ μὲν σί- 
του πεπαυμένον, τὸ δὲ ὄψον αὐτὸ καθ᾽ αὑτὸ ἐσθίοντα, λό- 
you ὄντος περὶ ὀνομάτων, ἐφ᾽ οἵῳ ἔργῳ ἕκαστον εἴη, ΓΕ χοι- 
μεν ἄν, ἔφη, ὦ ἄνδρες, εἰπεῖν, ἐπὶ ποίῳ ποτὲ ἔργῳ ἄνθρω- 
πος ὀψοφάγος καλεῖται; ἐσθίουσι μὲν γὴρ δὴ πάντες ἐπὶ 
τῷ σίτῳ ὄψον, ὅταν παρῇ ἀλλ᾽ οὐκ οἵμωί πω ἐπέ γε τούτῳ 
ὀψοφάγοι καλοῦνται. Οὐ γὰρ οὖν, ἔφη τὶς τῶν παρόντων. 
3. Ti γάρ; ἔφη, ἐάν τις ἄνευ τοῦ sitov τὸ ὄψον αὐτὸ 
ἐσθίῃ, μὴ ἀσκήσεως, ἀλλ᾽ ἡδονῆς ἕνεκα, πότερον ὀψοφάγος 
εἷναι δοκεῖ, ἢ οὔ, Σχολῇ γ᾽ ἄν, ἔφη, ἄλλος τις ὀφοφάγος 
εἴη. Καί τις ἄλλος τῶν παρόντων, Ὁ δὲ μικρῷ σίτῳ, ἔφη, 
πολὺ ὄψον ἐπεσθίων ; "Ἐμοὶ μέν, ἔφη ὁ Σωκράτης, καὶ οὗ- 
τος δοκεὶ δικαίως ἂν ὀψοφάγος καλεῖσθαι " καὶ ὅταν γε οἱ 
ἄλλοι ἄνθρωποι τοῖς ϑεοῖς εὔχωνται πολυκαρπίαν, εἰκότως 
ἂν οὗτος πολνοψίαν εὔχοιτο. 4. Ταῦτα δὲ τοῦ Σωκρά- 
τους εἰπόντος, νομίσας ὃ νεανίσκος εἰς αὑτὸν εἰρῆσθαι τὰ 
λεχθέντα, τὸ μὲν ὄψον οὐκ ἐπαύσατο ἐσθίων, ἄρτον δὲ 
mpocéAabev. Καὶ ὁ Σωκράτης καταμαθών, ἸΠαρατηρεῖτ᾽, 
ἔφη, τοῦτον οἱ πλησίον, ὁπότερα τῷ σίτῳ ὄψῳ, ἢ τῷ ὄψῳ 
σίτῳ χρήσεται. 

5. "Ἄλλον δέ ποτε τῶν συνδείπνων ἰδὼν ἐπὶ τῷ ἑνὶ 
ψωμῷ πλειόνων ὄψων γενόμενον, "Apa γένοιτ᾽ ἄν, ἔφη, 
πολυτελεστέρα ὀψοποιία, ἢ μᾶλλον τὰ ὄψα λυμαινομένη, ἢ 
ἣν ὀψοποιεῖται 6 ἅμα πολλὰ ἐσθίων, καὶ ἅμα παντοδαπὰ 
ἡδύσματα εἰς τὸ στύμα λαμθάνων ; πλείω μέν γε τῶν ὀψο- 
ποιῶν συμμιγνύων, πολυτελέστερα ποιεῖ, ἃ δὲ ἐκεῖνοι μὴ 
συμμιγνύουσιν, ὡς οὐχ ἁρμόττοντα, ὁ συμμιγνύων, εἴπερ 
ἐκεῖνοι ὀρθῶς ποιοῦσιν, ἁμαρτάνει τε καὶ καταλύει τὴν 
τέχνην αὐτῶν. 6. Καίτοι πῶς οὐ γελοῖόν ἐστι, παρασκευ- 
ἄζεσθαι μὲν ὀψοποιοὺς τοὺς ἄριστα ἐπισταμένους, αὐτὸν 
δὲ μηδ᾽ ἀντιποιουιενον τῆς τέχνης ταύτης, τὰ ὑπ᾽ ἐκείνων 


104 XENOPHON's MEMORABIAA. [III. 14. § 7 


ποιούμενα μετατιθέναι; καὶ ἄλλου δέ τι προςγίγνεται τῷ 
ἅμα πολλὰ ἐπεσθίειν ἐθισθέντι" μὴ παρόντων γὰρ πυλλῶν 
μειονεκτεῖν ἄν τι δοκοίη, ποθῶν τὸ σύνηθες " ὁ δὲ συνεθι- 
σθει. τὸν ἕνα ψωμὸν ἑνὶ ὄψῳ προπέμπειν, ὅτε μὴ παρείη 
πολλά, δύναιτ᾽ ἂν ἀλύπως τῷ ἑνὶ χρῆσθαι. 

7. "ἔλεγε δὲ καί, ὡς τὸ εὐωχεῖσθαι ἐν τῇ ᾿Αθηναίων 
γλώττῃ ἐσθίειν καλοῖτο" τὸ δὲ εὖ προςκεῖσθαι, ἔφη, ἐπ. 
τῷ ταῦτα ἐσθίειν, ἅτινα μήτε τὴν ψυχὴν μήτε τὸ σῶμα 
λυποίη, μήτε δυςεύρετα εἴη" ὥςτε καὶ τὸ εὐωχεῖσθαι τοῖς 
κοσυίως διαιτωμένοις ἀνετίθει. 





ex 


XENOPHON’S MEMORABILIA 





SOCRATES. 
BOOK IV. 





CHAPTER I. 


SUMMARY. 

Tuts chapter contains an account of the various modes by which Soc 
rates drew the young unto him, and, while he studied their various char- 
acters, excited them all to the love and practice of virtue. 

1. Gitw δὲ ὁ Σωκράτης ἦν ἐν παντὲ πράγματι καὶ πάν- 
Ta τρόπον ὠφέλιμος, ὥςτε τῷ σκοπουμένῳ τοῦτο, καὶ εἰ 
μετρίως αἰσθανομένῳ, φανερὸν εἶναι, ὅτε οὐδὲν ὠφελιμώτε- 
ρον ἣν τοῦ Σωκράτει συνεῖναι, καὶ μετ᾽ ἐκείνου διατρίθειν 
ὁπονοῦν, καὶ ἐν ὁτῳοῦν πράγμαχε ἐπεὶ καὶ τὸ ἐκείνου 


μεμνῆσθαι μὴ παρόντος οὐ μικρὰ ὠφέλει τοὺς εἰωθότας TE, ἀπ 


αὐτῷ συνεῖναι, καὶ ἀποδεχομένους ἐκεῖνον " καὶ γὰρ παίζων 
οὐδὲν ἧττον ἢ σπουδάζων ἐλυσιτέλει τοῖς συνδιατρίθουσι. 
2. Πολλάκις γὰρ ἔφη μὲν ἄν τινος ἐρᾶν, φανερὸς δ᾽ ἦν οὗ 
τῶν τὰ σώματα πρὸς ὥραν, ἀλλὰ τῶν τὰς ψυχὰς πρὸς ἀρε- 


τὴν(εὖ πεφυκότων ὀριέμενον: ἐτεκμαίρετο δὲ τὰς ἀγαθὰς “. 
φύσεις ἐκ τοῦ ταχύ τε μανθᾶνειν οἷς προςέχοιεν, καὶ μνη- 
μονεύείν: ἃ ἂν μάθοιεν, καὶ ἐπιθυμεῖν τῶν μαθημάτων πάν-᾿ 


A 


των, Ov ὧν ἔστιν οἰκίαν τε καλῶς οἰκεῖν, καὶ πόλων; καὶ τὸ “)».,,". 


ὅλον ἀνθρώποις τε καὶ ἀνθρωπίνοις πράγμασιν εὖ χρῆσθαι" 

τοὺς γὰρ τοιούτους ἡγεῖτο παιδευθέντας οὐκ ἂν μόνον αὐὖ-. 

τούς τε εὐδαίμονας εἶναι, καὶ τοὺς ἑαυτῶν οἴκους καλῶς 

οἰκεῖν, ἀλλὰ καὶ ἄλλους ἀνθρώπους καὶ πόλεις δύνασθαι 

εὐδαίμονας ποιεῖν. 8. Οὐ τὸν αὐτὸν δὲ τρόπον ἐπὶ πάν- 

σας ἤει ἀλλὰ τοὺς μὲν οἰομένους φύσει ἀγαθοὺς εἷναι, 
E 2 


777 


2, ΓΟ 


HIF Ὁ 


106 XENOPHON’S [IV. 1. § 5. 


μαθήσεως δὲ καταφρονοῦντας, ἐδίδασκεν, ὅτι al ἄρισται do- 
κοῦσαι εἶναι φύσεις μάλιστα παιδείας δέονται, ἐπιδεικνύων 
τῶν τε ἵππων τοὺς εὐφυεστάτους, ϑυμοειδεῖς τε καὶ σφο- 
δροὺς ὄντας, εἰ μὲν ἐκ νέων δα elev, εὐχρηστοτάτους 
καὶ ἀρίστους γι évouc, εἰ κα eee γένοιντο, δυς- 
'καθεκτοτάτους Kal φαυλοτάτους " καὶ τῶν κυνῶν τῶν ev 
φνεστάτων, φιλοπόνων μ᾿ οὐσῶν, καὶ ἐπιθετικῶν τοῖς Jn 


ρίοις, τὰς μὲν καλῶς ἀχί "ἀρίστας γυῖα πρὸς τὰς 


chops yi ϑήρας, κι καὶ χρησιμωτάτᾶς, ΤΩΣ δὲ 


¢ ul. 


pa Yeyvopevac, pa 
ταίους τε καὶ μανιώδεις καὶ δυςπειθεστάτας. ΤᾺ. 'Ομοίως 
δὲ καὶ τῶν ἀνθρώπων τοὺς εὐφυεστάτους, es a 
re ταῖς ψυχαῖς ὄντας, καὶ ἐξεργαϊστικῶτι κωτάτους ὧν ἂν ἐγ- 
χειρῶσι, παιδευθέντας μὲν καὶ μαθόντας, ἃ δεὶ πράττειν 
ἀρίστους τε καὶ ὠφελιμωτάτους γίγνεσθαι" (πλεῖστα yap 
καὶ μέγιστα ἀγαθὰ ἐργάζεσθαι " ἀπαιδεύτους δὲ καὶ ἀμα- 
θεῖς γενομένους, κακίστους τε καὶ BAabepwratove γίγνε- 
σθαι" κρίνειν γὰρ οὐκ ἐπισταμένους, ἃ δεῖ πράττειν, πολ- 


“λάκις πονηροῖς ἐπιχειρεῖν πράγμασι, μεγαλείους δὲ καὶ 


σφοδροὺς ὄντας, δυςκαθέκτους τε καὶ δυζαποτρέπτους el- 
ναι" διὸ πλεῖστα καὶ μέγιστα κακὰ ἐργάζονται. 5. Τοὺς 
δ᾽ ἐπὶ πλούτῳ μέγα φρονοῦντας, καὶ νομίζοντας οὐδὲν 
προςδεῖσθαι παιδείας, [ἐξαρκέσειν δέ σφισιν οἰομένους τὸν 
πλοῦτον πρὸς τὸ διαπράττεσθαί᾽ τε 4 τι ἂν βούλωνται, καὶ 
τιμᾶσθαι ὑπὸ τῶν ἀνθρώπων, (ζἐφρένον) } λέγων, ὅτι μωρὸς 
μὲν εἴη, εἴ τις οἴεται μὴ μαθὼν Ta τε ὠφέλιμα καὶ τὰ βλα- 
θερὰ τῶν πραγμάτων διαγνώσεσθαι, μωρὸς δ', εἴ τις μὴ δια 

γιγνώσκων μὲν ταῦτα, διὰ δὲ τὸν πλοῦτον ὅ τι ἂν βούλη»- 
rat ποριζόμενος, οἴεται δυνήσεσθαι καὶ τὰ συμφέροντα 
πράττειν" ἠλίθιος δ᾽, εἴ τις μὴ δυνάμενος τὰ συμφέροντα 


τ πράττειν, εὖ τε πράττειν οἴεται καὶ τὰ πρὸς τὸν βίον αὐτῷ 


ἢ καλῶς ἢ ἱκανῶς παρεσκευάσθαι ἠλίθιος δὲ Kai, εἴ τις 
οἴεται διὰ τὸν πλοῦτον, μηδὲν ἐπιστάμενος, δόξειν. τι εν 
ve atts i μηδὲν ἀγαθὸς εἶναι δοκῶν εὐδοκιμήσει 





μ-" 
᾿ , 
. aa < 
hes = - a “ . 4 Σὺ ate 
out Oa ἂν » fe. 


[V. 2. ᾧ 3.] MEMORABILIA. i07 


CHAPTER II. 


SUMMARY. 

THE same subject continued, and illustrated still further by the case of 
Euthydemus, a young man who fancied himself far superior in wisdom 
snd acquirements to all others of the same age with himself. Socrates, 
in the course of a conversation with him, compels him to confess his igno- 
rance of the very things on the knowledge of which he had previously 
prided himself so much. 

1. (Toi δὲ νομίζουσι παιδείας TE τῆς ἀρίστης τετυχηκέ- 
vat, καὶ μέγα φρονοῦσιν ἐπὶ σοφίᾳ, ὡς προςεφέρετο, νῦν 
διηγήσομαιν, Καταμαθὼν γὰρ Ev@vdnuov τὸν Καλὸιὸ γράμ- 
ματα TOAAG συνειλεγμένον ποιητῶν τε καὶ σοφιστῶν τῶν 
εὐδοκιμωτάτων, καὶ ἐκ τούτων ἤδη τε νομίζοντα διαφέρειν 
τῶν ἡλικιωτῶν ἐπὶ σοφίᾳ, καὶ μεγάλας ἐλπίδας ἔχοντα 
πάντων διοίσειν τῷ δύνασθαι λέγειν τε καὶ πράττειν, πρῶ- 
τον μέν, αἰσθανόμενος αὐτὸν διὰ νεότητα οὔπω εἰς τὴν 
ἀγορὰν εἰςιόντα, εἰ δέ τι βούλοιτο διαπράξασθαι, καθίζοντα 
εἰς ἡνιοποιεῖόν τι τῶν ἐγγὺς τῆς ἀγορᾶς, εἰς τοῦτο καὶ αὖ- 
τὸς ἤει τῶν μεθ᾽ ἑαυτοῦ τινας ἔχων. 2. Καὶ πρῶτον μὲν 
πυνθανομένου τινός, πότερον Θεμιστοκλῆς διὰ συνουσίαν 
τινὸς τῶν σοφῶν, ἢ φύσει τοσοῦτον διήνεγκ ἡτῶν πολιῶν 
ὥςτε πρὸς ἐκεῖνον ἀποθλέπειν τὴν πόλιν, ὁπότε σπουδαίου 
ἀνδρὸς δεηθείη, ὁ Σωκβάτης βουλόμενος κινεῖν τὸν Ἑὑθύ- 
δημον, εὔηθες ἔφη εἶναι τὸ οἴεσθαι, τὰς μὲν (ὀλίγου. ἀξίας) 
τέχνας μὴ γίγνεσθαι σπουδαίους ἄνευ διδασκάλων ἱκανῶν, 
τὸ δὲ προεστάναι. πόλεως, πάντων ἔργων μέγιστον ὄν, ἀπὸ. 
ταὐτομάτου παραγίγνεσθαι τοῖς ἀνθρώποις. 3, Πάλιν δέ 
ποτε παρόντος τοῦ EvOvdjuov, ὁρῶν αὐτὸν ἀποχωροῦντα 
τῆς συνέδρίας, καὶ φυλαττόμενον, μὴ 9089. τὸν Σωκράτην 
ϑαυμάξειν ἐπὶ σοφίᾳ, Ὅτι μέν, ἔφη, ὦ ἄνδρες, Εὐθύδημος 
οὑτοσὶ ἐν ἡλικίᾳ γενόμενος, τῆς πόλεως λόγον περί τινος ’ 
προτιθείσης, οὐκ ἀφέξεται τοῦ συμθουλεύειν, εὔδηλόν ἐστιν 
ἐξ ὧν ἐπιτηδεύει." δοκεῖ δέ μοι καλὸν προοίμιον τῶν δημη- 
γοριῶν παρασκευάσασθαι, φυλαττόμενος, μὴ δόξῃ μανθάνειν 


108 XENOPHONS {IV. 2. 97 


TL παρά του" δῆλον γάρ, ὅτι λέγειν ἀρχόμενος ὧδε προοι- 
μιάσεται" ἅ. Παρ᾽ οὐδενὸς μὲν πώποτε, ὦ ἄνδρες ᾿Αθη- ᾿ 
ναῖοι, οὐδὲν ἔμαθον, οὐδ᾽ ἀκούων τινὰς εἶναι λέγειν τε καὶ 
πράττειν ἱκανούς, ἐζήτησα τρύτοις ἐντυχεῖν, οὐδ᾽ ἐπεμελή- 
θην τοῦ διδάσκαλόν μοί τινα γενέσθαι τῶν ἐπισταμένων, j 
ἀλλὰ Kai τἀναντία" διατετέλεκα γὰρ φεύγων οὐ μόνον τὸ % 
uavOdvery τι παρά τινος. ἀλλὰ Kai τὸ δόξαι" δὲ ὅ τῷ 
ἂν ἀπὸ ταὐτομάτου ἐπίῃ μοι, συμδουλεύσω ὑμῖν δ. ‘Ap- 
» μόσειε δ' ἂν οὕτω προοιμιάζεσθαι καὶ τοῖς βουλομένοις παρὰ 
λυ, τῆς πόλεως ἰατρικὸν ἔργον λαθεῖν - ἐπιτήδειόν γ᾽ ἂν αὑτοῖς 
εἴη, τοῦ λόγου ἄρχεσθαι ἐντεῦθεν - Παρ᾽ οὐδενὸς μὲν πώ- 
ποτε, ὦ ἄνδρες Αθηναῖοι, τὴν ἰατρικὴν τέχνην ἔμαθον, οὐδ 
ἐζήτησα διδάσκαλον ἐμαυτῷ γενέσθαι τῶν ἰατρῶν οὐδένα" 
διατετέλεκα γὰρ φυλαττόμενος οὗ μόνον τὸ μαθεῖν τι παρὰ 
τῶν ἰατρῶν, ἀλλὰ καὶ τὸ δόξαι μεμαθηκέναι τὴν τέχνην 
ταύτην " ὅμως δέ μοι τὸ ἰατρικὸν ἔργον δότε" πειράσομαι 
γὰρ ἐν ὑμῖν ἀποκινδυνεύων μανθάνειν. Πάντες οὖν οἱ 
παρόντες ἐγέλασαν ἐπὶ τῷ προοιμίῳ. ὃ. ᾿Επεὶ δὲ φανερὸς 
ἣν ὁ Εὐθύδημος ἤδη μέν, οἷς ὁ Σωκράτης λέγοι, προςέ 
τς τ ἔτι δὲ φυλαττόμενος αὐτός τι φθέγγεσθαι, καὶ v τῇ 
_ σιωπῇ σωφροσύνης δόξαν περιθάλλεσθαι, τότε ὁ Σωκράτης, 
. βουλόμενος αὐτὸν παῦσαι τούτου, Θαυμαστὸν γάρ, ἔφη, τι 
ποτε οἱ βουλόμενοι κιθαρίζειν, ἢ αὐλεῖν, ἢ ἱππεύειν, ἢ ἄλλο 
τε τῶν τοιούτων ἱκανοὶ γενέσθαι, πειρῶνται ὡς (ovvexéora- 
; ταὶ ποιεῖν ὅ τι ἂν βούλωνται δυνατοὶ γενέσθαι, καὶ οὐ καθ᾽ 
ἑαντούς, ὁ ἀλλὰ π᾿ οἷς ἀρίστοις βοκοῦσιῃ εἶναι, πάντα 
οἘ πρεοῦντες, ἐδ OR Se ce ἕνεκα ἥν μηδὲν ἄνευ τῆς ἐκεί- 
: νων γνώμης ποιεῖν, ὡς οὐκ ἂν ἄλλως ἀξιόλογοι γενόμενοι 
τῶν δὲ βουλομένων δυνατῶν γενέσθαι λέγειν τὲ καὶ πρατ- 
τειν τὰ πολιτικά, νομίζουσί τινες ἄνευ παρασκευῆς καὶ ἐπι- 
μελείας αὐτόματοι ἐξαίφνης δυνατοὶ ταῦτα ποιεῖν ἔσεσθαι. 
Ἵ. Καίτοι γε τοσούτῳ ταῦτα ἐκείνων δυςκατεργαστότερα 
φαίνεται, ὅσῳ περ πλειόνων περὶ ταῦτα πραγματενομένων, 
ἐλάττους οἱ κατεργαζόμενοι γίγνονται" δῆλον. eh καὶ 
ἐπιμελείας δέονται πλείονος καὶ | ς 





[V. 2. δ 11.] MEMORABILIA. 109 


ἐφιέμενοι, ἢ οἱ ἐκείνων. ἡ 8. Κατ’ ἀρχὰς μὲν οὗν, ἀκούον- 
τος Εὐθυδήμου, τοιούτους λόγους ἔλεγε Σωκράτης ὡς δ' 
ἤσθετο αὐτὸν ἑτοιμότερον ὑπομένοντα, ὅτε διαλέγοιτο, καὶ 


προθυμότερον anes, μόνος ἦλθεν εἰς τὸ ἡνιδποιεῖον"., 


παρακαθεζομένου δ᾽ αὐτῷ τοῦ Εὐθυδήμου, Ἑϊπέ μοι, ἔφη, 
ὦ. Εὐθύδημε, τῷ ὄντι, ὥςπερ ἐγὼ ἀκούω, τολλὰ γράμματα 
συνῆχας τῶν λεγομένων σοφῶν ἀνδρῶν γεγονέναι; Νὴ 
τὸν Av’, ἔφῆ; ὦ Σώκρατες" καὶ ἔτι γε συνάγω, ἕως ἂν κτή- 
σωμαι, ὡς ἂν Svvapat, πλεῖστα. 9. Νὴ τὴν Ἥραν, ἔφη ὁ 
Σωκράτης, ἄγαμαϊ 7έ σου, διότι οὐκ ἀργυρέον καὶ χρυσίου 


προείλου ϑησαυροὺς κεκτῆσθαι μᾶλλον, ἢ σοφίας " δῆλον ~~ 


γάῤ, ὅτι νομίζεις ἀργύριον καὶ χρυσίον οὐδὲν βελτίους ποι- 
ely τοὺς ἀνθρώπους, τὰς δὲ τῶν σοφῶν ἀνδρῶν γνώμας 
ἀρετῇ πλουτίζειν τοὺς κεκτημένους. Καὶ ὁ Ἑῤδύδημος 
“ἔχαιρεν ἀκούων ταῦτα, νομίζων δοκεῖν τῷ Σωκράτει ὀρθῶς 
μετιέναι τὴν σοφίαν. 10. Ὁ δὲ καταμαθὼν αὐτὸν ἡσθέντα 
τῷ ἐπαίνῳ τούτῳ, Τί δὲ δὴ βουλόμενος ἀγαθὸς γενέσθαι, 
ἔφη, ὦ masses sai συλλέγεις τὰ γρόῤμῥατο ; Ἐπεὶ δὲ διεσι- 


2 


ὦπησεν ὁ EVANS σκοπῶν ὅ τι ἀποκρίναιτο, πάλιν bo, (ς ΤΊ 


Σωκράτης, ‘Apa μὴ iatpéc ; ; ἔφη " πολλὰ ‘yap καὶ ἰατρῶν 
ἐστι συγγράμματα. Καὶ ὁ Ἐῤθύδημος, Μὰ Δί᾽, ἔφη, οὐκ 
ἔγωγε. ᾿Αλλὰ μὴ ἀρχιτέκτων βούλει γενέσθαι ; γνωμονι- 
κοῦ γὰρ ἀνδρὸς καὶ τοῦτο δεῖ. Οὔκουν ἔγωγ᾽, ἔφη. ᾿Αλλὰ 
μὴ γεωμέτρης ἐπιθυμεῖς, ἔφη, γενέσθαι ἀγαθός, ὥςπερ ὃ 
Θεόδωρος; Οὐδὲ γεωμέτρης, ἔφη. ᾿Αλλὰ μὴ ἀστρολόγος, 
ἔφη, βούλει γενέσθαι; Ὥς δὲ καὶ τοῦτο ἠρνεῖτο, ᾿Αλλὰ 
μὴ ῥαψῳδός ; ἔφη" καὶ γὰρ τὰ 'Ομήρου σέ φασιν ἔπη πάντα 
κεκτῆσθαι. Μὰ Al’ obs ἔγωγ᾽, ἔφη" τοὺς yap τοι ῥαψῳ- 
δοὺς olda τὰ μὲν ἔπη ἀκριθοῦντας, αὐτοὺς δὲ πάνυ ἠλιθί- 


ove ὄντα  ζττ. Kai ὁ Σωκράτης ἔφη" Οὐ δήπου, ὦ Εὐθύ-. 


δημε, ταύτης τῆς ἀρετῆς ἐφίεσαι, Ov ἣν ἄνθρωποι πολιτικοὶ 
γίγνονται; καὶ οἰκονομικοί, καὶ ἄρχειν ἱκανοί, καὶ ὠφέλιμοι 
τοῖς τε ἄλλοις ἀνθρώποις καὶ ξαυτοῖς; Kai ὁ Ἐῤθύδημος, 
Σφόδρα γ᾽, ἔφη, @ Σώκρατες ταύτης τῆς ἀρετῆς δέομαι 
Νὴ Δί᾽, ἔφη 6 Σωκράτης, τῆς καλλίστης ἀρετῆς καὶ μεγί. 


“ 
é 


I 


110 XEN(PHCN 5 ΓΙ. 2. καὶ 16 


στης ἐφίεσαι τέχνης " ἔστι yap τῶν βασιλέων αὕτη, καὶ 
καλεῖται θασιλική" ἀτάρ, ἔφη, κατανενόηκας, εἰ οἷόν τ’ 
ἐστί, μὴ ὄντα δίκαιον, ἀγαθὸν ταῦτα γενέσθαι; Kai μάλα, 
ἔφη, καὶ οὐχ οἷόν τέ γε ἄνευ δικαιοσύνης ἀγαθὸν πολίτην 
γενέσθαι. 12. Τί οὖν; ἔφη, σὺ δὴ τοῦτο κατείργασαι ; 
Οἷμαξ γε, ἔφη, ὦ Σώκρατες, οὐδενὸς ἂν ἧττον φανῆναι di 
καιος. ‘Ap’ οὖν, ἔφη, τῶν δικαίων ἐστὶν ἔργα, ὥςπερ τῶν 
τεκτόνων; Ἔστι μέντοι, ἔφη. “Ap’ οὖν, ἔφη, ὥςπερ οἱ 
τέκτονες ἔχουσι τὰ ἑαυτῶν ἔργα ἐπιδεῖξαι, οὕτως οἱ δίκαιοι 
τὰ ἑαυτῶν ἔχοιεν ἂν διεξηγήσασθαι ;)Ὶ Μὴ οὖν, ἔφη ὁ Ἐῤ- 
θύδημος, οὐ δύναμαι ἐγὼ τὰ τῆς δικαιοσύνης ἔργα ἐξηγή- 
σασθαι ; καὶ νὴ Δί᾽ ἔγωγε τὰ τῆς ἀδικίας " ἐπεὶ οὐκ ὀλίγα 
ἐστὶ καθ᾽ ἑκάστην ἡμέραν τοιαῦτα ὁρᾶν τε καὶ ἀκούειν. 
13. Βούλει οὗν, ἔφη ὁ Σωκράτης, γράψ ἐνταυθοῖ μὲν 
A, ἐνταυθοῖ δὲ A; εἶτα ὅ τι μὲν ὧν Μὰ ἡμῖν τῆς δικαιο-" 
σύνης ἔργον εἶναι, πρὸς τὸ Δ τιθῶμεν, ὅ τι δ᾽ ἂν τῆς ἀδι- 
κίας, πρὸς τὸ A; El τί σοι δοκεῖ, ἔφη, προςδεῖν τούτων, 
ποίει ταῦτα. 14. Καὶ ὁ Σωκράτης γράψας, ὥςπερ εἶπεν, 
Οὐκοῦν, ἔφη, ἔστιν ἐν ἀνθρώποις τὸ ψεύδεσθαι; Ἔστι 
μέντοι, ἔφη. Ποτέρωσε οὖν, ἔφη ϑῶμεν τοῦτο; Δῆλον 
ἔφη, ὅτι πρὸς τὴν ἀδικίαν. Οὐκοῦν, ἔφη, καὶ τὸ ἐξαπατᾶν 
ἔστι; Kai μάλα, ἔφη. Τοῦτο οὖν ποτέρωσε ϑῶμεν; Kai 
τοῦτο δῆλον ὅτι, ἔφη, πρὸς τὴν ἀδικίαν. Τί δέ; τὸ κα- 
κουργεῖν ; Καὶ τοῦτο, ἔφη. Τὸ δὲ ἀνδραποδίζεσθαι, Kai 
τοῦτο. Πρὸς δὲ τῇ δικαιοσύνῃ οὐδὲν ἡμῖν τούτων κείσε- 
ral, ὦ Εὐθύδημε; Δεινὸν γὰρ ἂν εἴη, oni )15. Τί δ᾽; 
ἐάν τις στρατηγὸς αἱρεθείς, ἄδικόν τε καὶ ἔχθραν πόλιν 
ἐξανδραποδίσηται, φήσομεν τοῦτον ἀδικεῖν; Ov δῆτα, ἔφη. 
Δίκαια δὲ ποιεῖν οὐ φήσομεν; Καὶ μάλα. Ti δ᾽; ἐὰν 


᾿ ἐξαπατᾷ πολεμῶν αὐτοῖς ; Δίκαιον, ἔφη, καὶ τοῦτο. ᾽Εὰν 


δὲ κλέπτῃ τε καὶ ἁρπάζῃ τὰ τούτων, οὐ δίκαια ποιήσειε; 
Kai μάλα, ἔφη ἀλλ᾽ ἐγώ σε τὸ πρῶτον ὑπελάμθανον πρὸς 
τοὺς φίλους μόνον ταῦτα ἐρωτᾶν. Οὐκοῦν, ἔφη, ὅσα πρὸς 
τῇ ἀδικίᾳ ἐθήκαμεν, πάντα καὶ πρὸς τῇ δικαιοσύνῃ ϑετέον 
ἂν εἴη; Ἔοικεν, ἔφη. 16. Βούλει οὖν, ἔφη, ταῦτα οὕτω 


> 
Mad 
ἐν 


[V. 2. § 20.] MEMORABILIA. 11} 


ϑέντες, διορισώμεθα πάλιν, πρὸς μὲν τοὺς πολεμίους δί- 
καιον εἷναι τὰ τοιαῦτα ποιεῖν, πρὸς δὲ τοὺς φίλους ἄδικον, 
ἀλλὰ δεῖν πρός γε τούτους ὡς ἁπλούστατον εἷναι ;( Πάνυ 
μὲν οὖν, ἔφη ὁ Εὐθύδημος. 17. Τί οὖν ; ἔφη ὁ Σωκράτης 
ἐάν τίς στρατηγὸς ὁρῶν ἀθύμως ἔχον τὸ στράτευμα, ψευ 
σάμενος φήσῃ συμμάχους προςιέναι, καὶ τῷ ψεύδει τούτῳ 
παύσῃ τὰς ἀθυμίας τοῦ στρατεύματος, ποτέρωθ: τὴν ἀπά 
την ταύτην ϑήσομεν; Δοκεῖ μοι, ἔφη, πρὸς τὴν δικαιοσύ 
νην. ᾿Εὰν δέ τις υἱὸν ἑαυτοῦ δεόμενον φαρμακείας, kat 


μὴ προςιέμενον φάρμακον ἐξαπατήσᾳς, ὡς σιτίον τὸ φάρ- 


μακον δῷ, καὶ τῷ ψεύδει χρησάμενος οὕτως ὑγιᾶ ποιήσῃ, 
ταύτην αὖ τὴν ἀπάτην ποῖ ϑετέον; Δοκεῖ μοι, ἔφη, καὶ 
ταύτην εἰς τὸ αὐτό. Ti δ᾽; ἐάν τις, ἐν ἀθυμίᾳ ὄντος φί- 
λου, δείσας μὴ διαχρήσηται ἑαυτόν, κλέψῃ ἢ ἁρπάσῃ ἢ ξίφος 
ἢ ἄλλο τι τοιοῦτον, τοῦτο αὖ ποτέρωσε ϑετέον; Kai τοῦ- 
to νὴ Δί᾽, ἔφη, πρὸς τὴν δικαιοσύνην Σ ΥἹ 8. Λέγεις, ἔφη, σὺ 
οὐδὲ πρὸς τοὺς φίλους ἅπαντα δεῖν ἁπλοίζεσθαι; Μὰ A? 
οὐ δῆτα, ἔφη ἀλλὰ μετατίθεμαι τὰ εἰρημένα, εἴπερ ἔξεστι. 
Asi γέ τοι, ἔφη ὁ Σωκράτης, ἐξεῖναι πολὺ μᾶλλον, ἢ μὴ 


ὀρθῶς τιθέναι. 19. Τῶν δὲ δὴ τοὺς φίλους ἐξαπατώντων ,,... 


ἐπὶ βλάθῃ, ἵνα μηδὲ τοῦτο παραλίπωμεν ἄσκεπτον, πότερος. 
ἀδικώτερός ἐστιν, ὁ ἑκών, ἢ ὁ ἄκων; ᾿Αλλ᾽, ὦ Σώκρατες. “ἢ 


οὐκέτι μὲν ἔγωγε πιστεύω, οἷς ἀποκρίνομαι" καὶ γὰρ τὰ 
πρόσθεν πάντα νῦν ἄλλως ἔχειν δοκεῖ μοι, ἢ ὡς ἐγὼ τότε 
φόμην - ὅμως δὲ εἰρήσθω μοι ἀδικώτερον εἷναι τὸν ἑκόντα 
ψευδόμενον τοῦ ἄκοντος. 20. Δοκεῖ δέ σοι μάθησις καὶ 
ἐπιστήμη τοῦ δικαίου εἷναι, ὥςπερ τῶν γραμμάτων ; "Epot-/ 
γε. Πότερον δὲ γραμματικώτερον κρίνεις, ὃς ἂν ἑκὼν μὴ 
ὀρθῶς γράψῃ καὶ ἀναγιγνώσκῃ, ἢ ὃς ἂν ἄκων; Ὃς ἂν 
ἑκών, ἔνωγε" δύναιτο γὰρ ἄν, ὁπότε βούλοιτο, καὶ ὀρθῶς 
αὐτὰ ποιεῖν. Οὐκοῦν ὁ μὲν ἑκὼν μὴ ὀρθῶξ γράφων γραμ. 
ματικὸς ἂν εἴη, ὁ δὲ ἄκων, ἀγράμματος ; Πῶς γὰρ οὔ; Τὰ 
δίκαια δὲ πότερον ὁ ἑκὼν ψευδόμενος καὶ ἐξαπατῶν older, 
7 ὁ ἄκων; Δῆλον, ὅτι ὁ ἑκών. Οὐκοῦν γραμματικώτερον 
μὲν τὸν ἐπιστάμενον γράμματα τοῦ μὴ ἐπισταμένον φὴς 


ie £ 


[15 XENOPACN 8 fIV. 2. 9 265. 


εἶναι; Nal. Δικαιότερον δὲ τὸν ἐπιστάμενον τὰ δίκαια 
τοῦ μὴ ἐπισταμένου; Φαίνομαι" δοκῶ δέ μοι καὶ ταῦτα, 
οὐκ old’ ὅπως, λέγειν. 21. Τί δὲ δῆ, ὃς ἂν βουλόμενος .. 
Teas A . cee eee. JD db 
_ τἀληθῆ λέγειν, μηδέποτε τὰ αὐτὰ περὶ τῶν αὐτῶν λέγῃ, 
ἀλλ᾽ ὁδόν τε φράζων τὴν αὐτήν, τοτὲ μὲν πρὸς ἕω, τοτὲ δὲ 
πρὸς ἑσπέραν φράζῃ, καὶ λογισμὸν ἀποφαινόμενος τὸν αὐ- 
τόν, τοτὲ μὲν πλείω, τοτὲ δ᾽ ἐλάττω ἀποφαίνηται, τί σοι͵ 
δοκεῖ ὃ τοιοῦτος; Δῆλος νὴ Δί εἶναι, ὅτι, ἃ. εἰδέναι," 
οὐκ οἵδεν. 82. Οἶσθα δέ τινας ἀνδραποδώδεις καλουμέ- 
νους; "Eywye. Πότερον διὰ σοφίαν, ἢ dv’ ἀμαθίαν; Δῆ- 
λον, ὅτι δι᾽ ἀμαθίαν. ‘Ap’ οὖν διὰ τὴν τοῦ χαλκεύειν ἀμα- 
θίαν τοῦ ὀνόματος τούτου τυγχάνουσιν; Οὐ δῆτα. ᾿Αλλ᾽ 
ἄρα διὰ τὴν τοῦ τεκταίνεσθαι; Οὐδὲ διὰ ταύτην. ᾿Αλλὰ 
διὰ τὴν τοῦ σκυτεύειν; Οὐδὲ δι᾽ ἕν τούτων, ἔφη, ἀλλὰ 
καὶ τοὐναντίον) οἱ γὰρ πλεῖστοι τῶν γε τὰ τοιαῦτα ἐπι- 
σταμένων ἀνδραποδώδεις εἰσίν. ‘Ap’ οὖν τῶν τὰ καλὰ καὶ 
ἀγαθὰ καὶ δίκαια μὴ εἰδότων τὸ bvoud τοῦτ᾽ ἐστίν; ἜἜμοι- 
γε δοκεῖ, ἔφη. 33. Οὐκοῦν δεῖ παντὶ τρόπῳ διάτειναμένους 
φεύγειν, ὅπως μὴ ἀνδράποδα ὧμεν. ᾿Αλλὰ νὴ τοὺς ϑεούς, 
πος ἔφη, ὦ Σώκρατες, πάνυ ᾧμ οσοφεῖν φιλοσοφίαν, δι’ 
τη εὶς ἧς ἂν μάλιστα ἐνόμιζον παιδευθῆναι τὰ προτήκοντα ἀνδρὶ 
3 καλοκἀγαθίας ὀρεγομένῳ- νῦν δὲ πῶς οἴει με ἀθύμως ἔχειν, 
ὁρῶντα ἐμαυτὸν διὰ μὲν τὰ προπεπονημένα οὐδὲ τὸ ἐρωτώ- 
Ἐς μενον ἀποκρίνεσθαι δυνάμενον, ὑπὲρ ὧν μάλιστα χρὴ εἰδέ- 
τ vat, ἄλλην δὲ ὁδὸν οὐδεμίαν ἔχοντα, ἣν ἂν πορευόμενος 
βελτίων γενοίμην; 94. Καὶ ὁ Σωκράτης, Εἰπέ: pot, ἔφη, 
ὦ Εῤθύδημε, εἰς Δελφοὺς δὲ ἤδη πώποτε ἀφίκου; Kai δίς 
γε νὴ Δία, ἔφη. Κατέμαθες οὖν πρὸς τῷ ναῷ που γεγραμ- 
μένον τό ΤΝΩΘΙ ΣΑΥΤΌΝ; “Eywye. Πότερον οὖν οὐ- 
δέν σοι τοῦ γράμματος ἐμέλησεν, ἢ προςέσχες τε καὶ ἐπε- 
χείρησας σαυτὸν ἐπιακοπεῖν, ὅςτις εἴης; Μὰ A?’ οὐ δῆτα, 
ἐδ ἔφη " καὶ γὰρ δὴ πάνυ τοῦτό ye ᾧμην εἰδέναι" σχολῇ γὰρ 
3 ἂν ἄλλο τι ἤδειν, εἴγε μηδ᾽ ἐμαυτὸν ἐγίγνωσκον: 25. 
᾿ Πότερα δέ σοι δοκεῖ γιγνώσκειν ἑαυτόν, ὅςτις τοὔνομα τὸ 
᾿ἕαυτου μόνον οἶδεν, ἢ ὅςτις, ὥςπερ οἱ τὼς Sette Ovotpe- 


{V. 2. § 29.] MEMORABILIA 112 


vot ov πρότερον οἴονται γιγνώσκειν, ὃν dv βούλωνται γνῶ- 
ναι, πρὶν ἂν es aa τ πότερον εὐπειθής ἐστιν, ἢ duc. 
πειθής, καὶ TOTEpOY ἰσχυρός ἐστιν, ἢ ἀσθενής, κ καὶ πότερον © | 
ταχύς, ἢ βραδύς, kai τάλλα τὰ πρὸς τὴν τοῦ ἵππου χρείαν 
ἐπιτήδειά τε καὶ ἀνεπιτήδεια ὅπως ἔχει, οὕτως, ὁ ἑαυτὸν " 
ἐπισκεψάμενος, ὁποῖός ἐστι πρὸς τὴν ἀνθρωπίνην χρείαν, 
ἔγνωκε τὴν αὑτοῦ δύναμιν; Οὕτως ἔμοιγε δοκεῖ, ἔφη, ὁ 
μὴ εἰδὼς τὴν ἑαυτοῦ δύναμιν, ἀγνοεῖν ἑαυτόν. 36. κεῖνο 
δὲ οὐ φανερόν, ἔφη, ὅτι διὰ μὲν τὸ εἰδέναι ἑαυτούς, πλεῖστα 
ἀγαθὰ πάσχουσιν οἱ ἄνθρωποι, διὰ δὲ τὸ ἐψεῦσθαι ἑαυτῶν, 
πλεῖστα κακά ; οἱ μὲν γὰρ εἰδότες ἑαυτούς, τά τε ἐπιτήδεια 
ἑαυτοῖς ἴσασι, καὶ διαγιγνώσκουσιν, ἅ τε δύνανται, καὶ ἃ 
μή" καὶ ἃ μὲν ἐπίστανται πράττοντες, πορίζονταί τε ὧν 
δέονται, καὶ εὖ πράττουσιν, ὧν δὲ μὴ ἐπίστανται ἀπεχόμε- 
vot, ἀναμάρτητοι γίγνονται, καὶ διαφεύγουσι τὸ -κακῶς 
πράττειν" διὰ τοῦτο δὲ καὶ τοὺς ἄλλους ἀνθρώπους δυνά- 
μενοι. δοκιμάζειν, καὶ διὰ τῆς τῶν ἄλλων χρείας τά τε 
ἀγαθὰ πορίζονται, καὶ τὰ κακὰ φυλάττονται. 27. Οἱ δὲ μὴ 
εἰδότες, ἀλλὰ διεφευσμένοι τῆς ἑαυτῶν δυνάμεως, πρός τε 
τοὺς ἄλλους ἀνθρώπους καὶ τἄλλα ἀνθρώπινα πράγματα 
ὁμοίως διάκεινται : καὶ οὔτε ὧν δέονται ἴσασιν, οὔτε ὅ τι 
πράττουσιν, οὔτε οἷς χρῶνται, ἀλλὰ πάντων τούτων δια- 
μαρτάνοντες, τῶν τε ἀγαθῶν ἀποτυγχάνουσι, καὶ τοῖς κα- 
κοῖς περιπίπτουσι. 28. Καὶ οἱ μὲν εἰδότες ὅ te ποιοῦσιν, 


ἐπιτυγχάνοντες ὧν πράττουσιν, εὔδοξοΐ τε καὶ τίμιοι γίγ- 


νονται" καὶ οἵ τε ὅμοιοι τούτοις ἡδέως χρῶνται, οἵ τε ἀπο- 
τυγχάνοντες τῶν πραγμάτων ἐπιθυμοῦσι τούτους ὑπὲρ at- 
τῶν βουλεύεσθαε, καὶ προϊστασθαΐί τε ἑαυτῶν τούτους, καὶ 
τὰς ἐλπίδας τῶν ἀγαθῶν ἐν τούτοις ἔχουσι, καὶ διὰ πάντα 
ταῦτα πάντων μάλιστα τούτους ἀγαπῶσιν. Υ 39. Οἱ δὲ μὴ 
εἰδότες ὅ τι ποιοῦσι, κακῶς δὲ αἱρούμενοι, καὶ οἷς ἂν ἐπι-᾿ 
χειρήσωσιν ἀποτυγχάνοντες, οὗ μόνον ἐν αὐτοῖς τούτοις 
ζημιοῦνταί τε καὶ κολάζονται, ἀλλὰ καὶ ἀδοξοῦσι διὰ ταῦ- 
τα, καὶ καταγέλαστοι γίγνονται καὶ καταφρονούμενοι, καὶ 
ἀτιμαζόμενοι ζῶσιν " ὁρᾷς δὲ καὶ τῶν πόλεων ὅτι ὅσαι ἂν 


> 


114 _ _ XENOPHON’S [IV. 2. § 33, 


ἀγνοήσισαι τὴν ἑαυτῶν δύναμιν κρείττοσι πολεμήσωσιν, 
αἱ μὲν ἀνάστατοι γίγνονται, αἱ δ᾽ ἐξ ἐλευθέρων δοῦλαι. 
30. Kai ὁ Εῤθύδημος, Ὡς πάνυ μοι δοκοῦν, ἔφη, ὦ Σώ- 
κρατες, περὶ πολλοῦ ποιητέων εἶναι τὸ ἑαυτὸν γιγνώσκειν, 
οὕτως ἴσθι" ὁπόθεν δὲ χρὴ ἄρξασθαι ἐπισκοπεῖν ἑαυτόν 
τοῦτο πρὸς σὲ ἀποθλέπω el μοι ἐθελήσαις ἂν ἐξηγήσασθαι. 
31, Οὐκοῦν, ἔφη ὁ Σωκράτης, τὰ μὲν ἀγαθὰ καὶ τὰ κακὰ 
ὁποῖά ἐστι, πάντως που γιγνώσκεις. Νὴ Δί᾽, ἔφη" εἰ yap 
μηδὲ ταῦτα oida, καὶ τῶν ἀνδραπόδων φαυλότερος ἂν εἴην 
Ἴθι δή, ἔφη, κἀὶ ἐμοὶ ἐξήγησαι αὐτά. ᾿Αλλ’ οὐ yarefov 
ἔφη" πρῶτον μὲν γάρ, αὐτὸ τὸ ὑγιαίνειν ἀγαθὸν εἶναι vo- 
μίζω, τὸ δὲ νοσεῖν, κακόν" ἔπειτα τὰ αἴτια ἑκατέρου αὖ- 
τῶν, καὶ ποτά, καὶ βρωτά, καὶ ἐπιτηδεύματα, τὰ μὲν πρὸς 
τὸ ὑγιαίνειν φέροντα, ἀγαθά, τὰ δὲ πρὸς τὸ νοσεῖν, κακά 
32. Οὐκοῦν, ἔφη, καὶ τὸ ὑγιαίνειν καὶ τὸ νοσεῖν, ὅταν μὲν 
ἀγαθοῦ τινος αἴτια γίγνηται, ἀγαθὰ ἂν εἴη, ὅταν δὲ κακοῦ, 
κακά. Πότε δ᾽ ἄν, ἔφη; τὸ μὲν ὑγιαίνειν κακοῦ αἴτιον γέ- 
voto, τὸ δὲ νοσεῖν, ἀγαθοῦ; Ὅταν νὴ Δί᾽, ἔφη, στρατείας 
τε ᾿αἰσχρᾶς, καὶ ναυτιλίας βλαθερᾶς, καὶ ἄλλων πολλῶν 
οἱ τοιούτων οἱ μὲν διὰ ῥώμην μετασχόντες ἀπόλωνται, οἱ δὲ 


dv ἀσθένειαν ἀπολειφθέντες σωθῶσιν. ᾿Αλήθῆ λέγεις " 


ἀλλ᾽ ὁρᾷς, ἔφη, ὅτι καὶ τῶν ὠφελίμων οἱ μὲν διὰ ῥώμην 
μετέχουσιν, οἱ δὲ δι᾽ ἀσθένειαν ἀπολείπονται. Ταῦτα οὖν, 
ἔφη, ποτὲ μὲν ὠφελοῦντα, ποτὲ δὲ βλάπτοντα μᾶλλον ἀγα- 
ϑὰ ἢ κακά ἐστιν; Οὐδὲν μὰ Δία φαίνεται, κατά γε τοῦτον 
τὸν λόγον... 33. ᾿Αλλ᾽ ἥ γέ τοι σοφία, ὦ Σώκρατες, ἀναμ- 
φισθητήτως ἀγαθόν ἐστιν" ποῖον γὰρ ἄν τις πρᾶγμα οὐ 


τς ἧς Ὗ βέλτιον πράττοι σοφὸς ὦν, ἢ ἀμαθής; Τί dai; τὸν Δαί- 


A 


dadov, ἔφη, οὐκ ἀκήκοας, ὅτε ληφθεὶς ὑπὸ Mivw διὰ Tir 
σοφίαν, ἠναγκάζετο ἐκείνῳ δουλεύειν, καὶ τῆς τε πατρίδος 
ἅμα καὶ τῆς ἐλευθερίας ἐστερήθη, καὶ ἐπιχειρῶν ἀποδιδρά- 
OKELY μετὰ τοῦ υἱοῦ, τόν τε παῖδα ἀπώλεσε, καὶ αὐτὸς οὐκ 


ἠδυνήθη σωθῆναι, ἀλλ᾽ ἀπενεχθεὶς εἰς τοὺς βαρθάρους, πά- 


λὲν ἐκεῖ ἐδούλευεν ; Λέγεται νὴ Δί᾽, ἔφη, ταῦτα. Τὰ δὲ 


Παλαμήδους οὐκ ἀκήκοας πάθη; τοῦτον γὰρ δὴ πάντες 


[V. 2. § 38.] MEMORABILIA. lia 


ὑμνοῦσιν, ὡς διὰ σοφίαν φθονηθεὶς ὑπὸ “οὔ Ὀδυσσέως © 
ἀπόλλυται. Λέγεται καὶ ταῦτα, ἔφη. "Αλλους δὲ πόσους 
οἴει διὰ σοφίαν ἀναρπάστους πρὸς βασιλέα γεγονέναι, καὶ 
ἐκεῖ δουλεύειν; 34. Κινδυνεύει, ἔφη, ὦ Σώκρατες, ἀναμ- 
φιλογώτατον ἀγαθὸν εἶναι τὸ εὐδαιμονεῖν. Elye ph τις 
αὐτό, ἔφη, ὦ Εὐθύδημε, ἐξ ἀμφιλόγων ἀγαθῶν συντιθείη. 
Ti δ᾽ ἄν, ἔφη, τῶν εὐδαιμονικῶν ἀμφίλογον sin; Οὐδέν, 
ἔφη, εἴγε μὴ προςθήσομεν αὐτῷ κάλλος, ἢ ἰσχύν, ἢ πλοῦ- 
tov, ἢ δόξαν, ἢ Kai τι ἄλλο τῶν τοιούτων. ᾿Αλλὰ νὴ Δία 
προςθήσομεν, ἔφη" πῶς γὰρ ἄν τις ἄνευ τούτων εὐδαιμο- 
γνοίη; 85. Νὴ Δί᾽, ἔφη, προςθήσομεν ἄρα, ἐξ ὧν πολλὰ καὶ 
χαλεπὰ ovubaiver τοῖς ἀνθρώποις " πολλοὶ μὲν γὰρ διὰ τὸ 
κάλλος διαφθείρονται, πολλοὶ δὲ διὰ τὴν ἰσχὺν μείζοσιν 
ἔργοις ἐπιχειροῦντες, οὐ μικροῖς κακοῖς περιπίπτουσι, πολ- 
Aoi δὲ διὰ τὸν πλοῦτον διαθρυπτόμενοί τε καὶ ἐπιθουλευό- 
ὑενοι ἀπόλλυνται, πολλοὶ δὲ διὰ δόξαν καὶ πολιτικὴν δύ- 
ναμιν μεγάλα Kaka πεπόνθασιν. 86. ᾿Αλλὰ μήν, ἔφη, εἴγε 
μηδὲ τὸ εὐδαιμονεῖν ἐπαινῶν ὀρθῶς λέγω, ὁμολογῶ μηδὲ ὅ 
τι πρὸς τοὺς ϑεοὺς εὔχεσθαι χρή εἰδέναι. ᾿Αλλὰ ταῦτα 
μέν, ἔφη 6 Σωκράτης, ἴσως διὰ τὸ σφόδρα πιστεύειν εἰδέ- 
vat, οὐδ᾽ ἔσκεψαι" ἐπεὶ δὲ πόλεως δημοκρατουμένης παρα- 
σκευάζει προεστάναι, δῆλον, ὅτι δημοκρατίαν γε οἶσθα τί 
ἐστι. Πάντως δήπου, ἔφη. | 37. Δοκεῖ οὖν σοι δυνατὸν 
εἷναι δημοκρατίαν εἰδέναι, μὴ εἰδότα δῆμον; Μὰ ΔΙ᾽ οὐκ 
ἔμοιγε. Καὶ τί νομίζεις δῆμον εἷναι; Τοὺς πένητας τῶν 
πολιτῶν ἔγωγε. Καὶ τοὺς πένητας ἄρα οἶσθα; Πῶς γὰρ 
οὔ; ‘Ap’ οὖν καὶ τοὺς πλουσίους οἶσθα; Οὐδέν γε ἧττον 
ἢ καὶ τοὺς πένητας. Tlotove δὲ πένητας, καὶ ποίους πλου- 
σίους καλεῖς, Τοὺς μέν, οἷμαι, μὴ ἱκανὰ ἔχοντας εἰς ἃ δεῖ 
τελεῖν, πένητας, τοὺς δὲ πλείω τῶν ἱκανῶν, πλουσίους. 
38. Καταμεμάθηκας οὗν, ὅτι ἐνίοις μὲν πάνυ ὀλίγα ἔχου- 
σιν οὐ μόνον ἀρκεῖ ταῦτα, ἀλλὰ καὶ περιποιοῦνται ἀπ᾽ ab- 
τῶν, ἐνίοις δὲ πάνυ πολλὰ οὐχ ἱκανά ἐστι; Kai νὴ ΔΙ᾽, 
ἔφη ὁ Εὐθύδημος, (ὀρθῶς γάρ pe ἀναμιμνήσκεις,) olda γὰρ 
καὶ τυράννους τινάς, οἱ δι᾽ ἔνδειαν, ὥςπερ οἱ ἀπορώτατοι, 


116 : ΧΕΝΌΡΗΟΝΒ [IV.2.$40.—3.§3 


' ἀναγκάζονται ἀδικεῖν. 39. Οὔκουν, ἔφη ὁ Σωκράτης, εἴγε 


ταῦτα οὕτως ἔχει, τοὺς μὲν τυράννους εἰς τὸν δῆμον ϑήσο- 
μεν, τοὺς δὲ ὀλίγα κεκτημένους, ἐὰν οἰκονομικοὶ ὦσιν, εἰς 
τοὺς πλουσίους; Kai ὁ Εὐθύδημος ἔφη" ᾿Αναγκάζει pe 
καὶ ταῦτα ὁμολογεῖν δηλονότι ἡ ἐμὴ φαυλότης " καὶ φρον- 
τίζω, μὴ κράτιστον ἣ μοι σιγᾶν" κινδυνεύω γὰρ ἁπλῶς οὐ- 
δὲν εἰδέναι. Kai πάνυ ἀθύμως ἔχων ἀπῆλθε, καὶ κατα. 
φρονήσας ἑαυτοῦ, καὶ νομίσας τῷ ὄντι ἀνδράποδον εἴναι 
40. Πολλοὶ μὲν οὖν τῶν οὕτω διατεθέντων ὑπὸ Σωκρά- 
τους οὐκέτι αὐτῷ προτςήεσαν, od¢ καὶ βλακωτέρους ἐνόμι- 
fev ὁ δὲ Εὐθύδημος ὑπέλαδεν οὐκ ἂν ἄλλως ἀνὴρ ἀξιόλο- 


43 of yoe γενέσθαι, εἰ μὴ ὅτι μάλιστα Σωκράτει * καὶ οὐκ 


20 
567° 


ἀπελείπετο ἔτι αὐτοῦ, el μή τι ἀναγκαῖον ) εἴη" ἔνια δὲ καὶ 
ἐμιμεῖτο ὧν ἐκεῖνος ἐπετήδευεν - ὁ δὲ ὡς ἔγνω αὐτὸν ov- 
τως ἔχοντα, ἥκιστα μὲν διετάραττεν, ἁπλούστατα δὲ καὶ 
σαφέστατα ἐξηγεῖτο, ἅ τε ἐνόμιζεν εἰδέναι δεῖν, καὶ ἐπιτη 
δεύειν κράτιστα εἶναι. 


CHAPTER IIL 


SUMMARY. 


Ir was a settled rule with Socrates, that the young should never be 
urged to engage in public affairs, or in any other vocation whatsoever, 
until their minds had been moulded by virtuous precepts, and especially 
until they had been inspired with piety toward the gods. He therefore : 
shows unto Euthydemus, in the present chapter, that the gods consult for 
she welfare of men, and ought therefore to be worshipped by them. 


1. Τὸ μὲν οὖν λεκτικούς, Kai πρακτικούς, Kai μηχανι- 
κοὺς γίγνεσθαι τους συνόντας οὐκ ἔσπευδεν, ἀλλὰ πρότε- 
ρον τούτων. ᾧετο χρῆναι σωφροσύνην αὐτοῖς ἐγγενέσθαι" 
τοὺς γὰρ ἄνευ τοῦ σωφρονεῖν ταῦτα δυναμένους, ἀδικωτέ- 
ῥους τε καὶ δυνατωτέρους κακουργεῖν ἐνόμιζεν εἶναι. 2. 
Πρῶτον μὲν δὴ περὶ ϑεοὺς ἐπειρᾶτο σώφρονας ποιεῖν τοὺς 
συνόντας. ἴΑλλλοι μὲν οὖν αὐτῷ πρὸς ἄλλους οὕτως ὁμι. 
λοῦντε παραγενόμενοι διηγοῦντο" ἐγὼ δέ, ὅτε πρὸς Ἐῤθύ 
δημον τοιάδε διελένετο. παρεγενόμην. 3. Εῤπέ μοι, ἔφη, 





IV. 3. 98] MEMORABILIA. 117 


ὦ Εὐθύδημε, ἤδη ποτέ σοι ἐπῆλθεν ἐνθυμηθῆναι, ὡς ἐπιμε: 
λῶς οἱ ϑεοί, ὧν οἱ ἄνθρωποι δέονται, κατεσκευάκασι; Kai 
ὅς, Μὰ τὸν Δί᾽, ἔφη, οὐκ ἔμοιγε. ᾿Αλλ’ οἶσθά γ᾽. ἔφη, ὅτι 
πρῶτον μὲν φωτὸς δεόμεθα, ὃ ἡμῖν οἱ ϑεοὶ παρέχουσιν ; 
Νὴ Δί᾽, ἔφη, ὅ γ᾽ εἰ μὴ εἴχομεν, ὅμοιοι τοῖς τυφλοῖς ἂν ἦμεν, 
ἕνεκά γε τῶν ἡμετέρων ὀφθαλμῶν. ᾿Αλλὰ μὴν καὶ ἀνα- 
παύσεώς γε δεομένοις ἡμῖν νύκτα παρέχουσι, κάλλιστον 
ἀναπαυτήριον. Πάνυ γ᾽, ἔφη, καὶ τοῦτο χάριτος ἄξιον. 4. 
Οὔκουν kai, ἐπειδὴ ὁ μὲν ἥλιος φωτεινὸς ὧν τάς τε ὥρας 
τῆς ἡμέρας ἡμῖν καὶ τἄλλα πάντα σαφηνίζει, ἡ δὲ νύξ, διὰ 
τὸ σκοτεινὴ εἷναι ἀσαφεστέρα ἐστίν, ἄστρα ἐν τῇ νυκτὶ 
ἀνέφηναν, ἃ ἡμῖν τὰς ὥρας τῆς νυκτὸς ἐμφανίζει, καὶ διὰ 
τοῦτο πολλά, ὧν δεόμεθα, πράττομεν. "Ἔστι ταῦτα, ἔφη. 
᾿Αλλὰ μὴν ἣ γε σελήνη ov μόνον τῆς νυκτός, ἀλλὰ καὶ τοῦ 
μηνὸς τὰ μέρη φανερὰ ἡμῖν ποιεῖ. 5. Πάνυ μὲν οὖν, ἔφη. 
Τὸ 0’, ἐπεὶ τροφῆς δεόμεθα, ταύτην ἡμῖν ἐκ τῆς γῆς ἀναδι- 
δόναι, καὶ ὥρας ἁρμοττούσας πρὸς τοῦτο παρέχειν, al ἡμῖν 
οὐ μόνον, ὧν δεόμεθα, πολλὰ καὶ παντοῖα παρασκευάζου 
σιν, ἀλλὰ καὶ οἷς. εὐφραινόμεθα; Πάνυ, ἔφη, καὶ ταῦτα 
φιλάνθρωπα. 6. Τὸ δὲ καὶ ὕδωρ ἡμῖν παρέχειν, οὕτω πολ- 
λοῦ ἄξιον, ὥςτε καὶ φυτεύειν τε καὶ συναύξειν τῇ γῇ καὶ 
ταῖς ὥραις πάντα τὰ χρήσιμα ἡμῖν, συντρέφειν δὲ καὶ αὐὖ- 
τοὺς ἡμᾶς, καὶ μιγνύμενον πᾶσι τοῖς τρέφουσιν ἡμᾶς, εὐκατ- 
ἐεργαστότερά τε καὶ ὠφελιμώτερα, ‘Kal ἡδίω ποιεῖν αὐτά, 
καί, ἐπειδὴ πλείστου δεόμεθα τούτου, ἀφθονέστατον αὐτὸ 
παρέχειν ἡμῖν; Kat τοῦτο, ἔφη, προνοητικόν. 7. Τὸ δὲ 
καὶ τὸ πῦρ πορίσαι ἡμῖν, ἐπίκουρον μὲν ψύχους, ἐπίκουρον 
δὲ σκότους, συνεργὸν δὲ πρὸς πᾶσαν τέχνην, καὶ πάντα, 
ὅσα ὠφελείας ἕνεκα ἄνθρωποι κατασκενάζονται ; ὡς γὰρ 
συνελόντι εἰπεῖν, οὐδὲν ἀξιόλογον ἄνευ πυρὸς ἄνθρωποι 
τῶν πρὸς τὸν βίον χρησίμων κατασκευάζονται. Ὕπερθάλ- 
λει, ἔφη, καὶ τοῦτο dt .avOpwria. 8. Τὸ δὲ καὶ ἀέρα ἡμῖν 
ἀφθόνως οὕτω πανταχοῦ διαχῦσαι; οὐ μόνον πρόμαχον καὶ 
σύντροφον ζωῆς, ἀλλὰ καὶ πελάγη περᾶν δι’ αὐτοῦ, καὶ τὰ 
ἐπιτήδεια ἄλλους Ἰἰλλαχόθι καὶ ἐν ἀλλοδαπῇ στελλομένους 


18 XENUPHON’S LIV. 3. $11 


πορίζεσθαι, πῶς οὐχ ὑπὲρ Adyov; ᾿Ανέκῴφραστον. Τὸ δὲ 
τὸν ἥλιον, ἐπειδὰν ἐν χειμῶνι τράπηται, προςιέναι τὰ μὲν 
ἁδρύνοντα, τὰ δὲ ξηραίνοντα, ὧν καιρὸς διελήλυθεν, καὶ 
ταῦτα διαπραξάμενον μηκέτι ἐγγυτέρω προςιέναι, ἀλλ᾽ 
ἀποτρέπεσθαι, φυλαττόμενον, μή TL ἡμᾶς μᾶλλον τοῦ δέον- 
τος ϑερμαίνων βλάψῃ καὶ ὅταν αὖ πάλιν ἀπιὼν γένηται, 
ἔνθα καὶ ἡμῖν δῆλόν ἐστιν, ὅτι, εἰ προςωτέρω ἄπεισιν, ἀπο- 
παγησόμεθα ὑπὸ τοῦ ψύχους, πάλιν αὖ τρέπεσθαι καὶ προς- 
χωρεῖν, καὶ ἐνταῦθα τοῦ οὐρανοῦ ἀναστρέφεσθαι, ἔνθα ὧν 
μάλιστα ἡμᾶς ὠφελοίη; Νὴ τὸν Δί᾽, ἔφη, καὶ ταῦτα παν- 
τάπασιν ἔοικεν ἀνθρώπων ἕνεκα γιγνόμενοις. 9. Τὸ δ᾽ αὖ, 
ἐπειδὴ καὶ τοῦτο φανερόν, ὅτε οὐκ ἂν ὑπενέγκαιμεν οὔτε 
τὸ καῦμα, οὔτε τὸ ψῦχος, εἰ ἐξαπίνης γίγνοιτο, οὕτω μὲν 
κατὰ μικρὸν προςιέναι τὸν ἥλιον, οὕτω δὲ κατὰ μικρὸν 
ἀπιέναι, ὥςτε λανθάνειν ἡμᾶς εἰς ἑκάτερα τὰ ἰσχυρότατα 
καθισταμένους; ᾿Εγὼ μέν, ἔφη ὁ Ἑῤθύδημος, ἤδη τοῦτο 
σκοπῶ, εἰ ἄρα τί ἐστι τοῖς ϑεοῖς ἔργον, ἢ ἀνθρώπους ϑερα- 
πεύειν - ἐκεῖνο δὲ μόνον ἐμποδίζει με, ὅτε καὶ τἄλλα ζῶα 
τούτων μετέχει. 10. Οὐ γὰρ καὶ τοῦτ᾽, ἔφη ὁ Σωκράτης, 
φανερόν, ὅτι καὶ ταῦτα ἀνθρώπων ἕνεκα γίγνεταί τε καὶ 
ἀνατρέφεται; τέ γὰρ ἄλλο ζῶον αἰγῶν τε καὶ ὀΐων, καὶ 
ἵππων, καὶ βοῶν, καὶ ὄνων, καὶ τῶν ἄλλων ζώων τοσαῦτα 
ἀγαθὰ ἀπολαύει, ὅσα ἄνθρωποι ; ἐμοὶ μὲν γὰρ δοκεῖ πλείω 
τῶν φυτῶν " τρέφονται" γοῦν καὶ χρηματίζονται οὐδὲν ἦτ. 
τον ἀπὸ τούτων, ἢ ἀπ᾽ ἐκείνων " πολὺ δὲ γένος ἀνθρώπων 
τοῖς μὲν ἐκ τῆς γῆς φυομένοις εἰς τροφὴν οὐ χρῶνται, ἀπὸ 
δὲ βοσκημάτων γάλακτι, καὶ τυρῷ, καὶ κρέασι τρεφόμενοι 
ζῶσι - πάντες δὲ τιθασσεύοντες καὶ δαμάζοντες τὰ χρήσιμα 
τῶν ζώων, εἴς τε πόλεμον καὶ εἰς ἄλλα πολλὰ συνεργοῖς 
χρῶνται. ὋὉμογνωμονῶ σοι καὶ τοῦτ᾽, ἔφη " ὁρῶ γὰρ αὐ- 
τῶν καὶ τὰ πολὺ ἰσχυρότερα ἡμῶν, οὕτως ὑποχείρια γιγνό- 
μενα τοῖς ἀνθρώποις, ὥςτε χρῆσθαι αὐτοῖς ὅ τι ἂν βούλων- 
ται. 11. Τὸ δ᾽, ἐπειδὴ πολλὰ μὲν καλὰ καὶ ὠφέλιμα, δια- 
φέροντα δὲ ἀλλήλων ἐστί, προςθεῖναι τοῖς ἀνθρώποις alo- 
θήσεις ἁρμοττούσας πρὸς ἕκαστα, δι᾽ ὧν ἀπολαύομεν πάν- 


[V. 8. § 14.] MEMORABILIA. 1 


των τῶν ἀγαθῶν: τὸ δὲ καὶ λογισμὸν ἡμῖν ἐμφῦσαι, a 
περὶ ὧν αἰσθανόμεθα, λογιζόμενοί τε καὶ μνημονεύοντες, 
καταμανθάνομεν, ὅπη ἕκαστα συμφέρει, καὶ πολλὰ μηχανώ 

μεθα, δι’ ὧν τῶν τε ἀγαθῶν ἀπολαύομεν, καὶ τὰ κακὰ ἀλε- 
ξόμεθα" τὸ δὲ καὶ ἑρμηνείαν δοῦναι, dv ἧς πάντων τῶν 
ἀγαθῶν μεταδίδομέν τε ἀλλήλοις διδάσκοντες καὶ κοινων- 
οὔμεν, καὶ νόμους τιθέμεθα, καὶ πολιτευόμεθα; Παντά- 
πασιν ἐοίκασιν, ὦ Σώκρατες, οἱ ϑεοὶ πολλὴν τῶν ἀνθρώπων 
ἐπιμέλειαν ποιεῖσθαι. 12. Τὸ δὲ καί, εἰ ἀδυνατοῦμεν τα 
συμφέροντα προνοεῖσθαι ὑπὲρ τῶν μελλόντων, ταύτῃ adv- 
τοὺς ἡμῖν συνεργεῖν, διὰ μαντικῆς τοῖς πυνθανομένοις 
φράζοντας τὰ ἀποθησόμενα, καὶ διδάσκοντας, ἡ ἂν ἄριστα 
γίγνοιντο; oi δ᾽, ἔφη, ὦ Σώκρατες, ἐοίκασιν ἔτε φιλικώ- 
τερον ἢ τοῖς ἄλλοις χρῆσθαι, εἴ γε μηδὲ ἐπερωτώμενοι ὑπό 
σου προσημαίνουσί σοι, ἅ τε χρὴ ποιεῖν, καὶ ἃ μή. 13. 
"Ore δέ γε ἀληθῆ λέγω, καὶ σὺ γνώσει, ἂν μὴ ἀναμένῃς, ἕως 
ἂν τὰς μορφὰς τῶν ϑεῶν ἴδῃς, ἀλλ᾽ ἐξαρκῇ σοι, τὰ ἔργα 
αὐτῶν ὁρῶντι σέθεσθαι καὶ τιμᾶν τοὺς ϑεούς. ἜἘννόει δέ, 
ὅτι καὶ αὐτοὶ οἱ ϑεοὶ οὕτως ὑποδεικνύουσιν" οἵ τε γὰρ ἄλ. 
λοι ἡμῖν τἀγαθὰ διδόντες οὐδὲν τούτων εἰς τοὐμφανὲς 
ἰόντες διδόασι, καὶ ὁ τὸν ὅλον κόσμον συντάττων τε καὶ 
συνέχων, ἐν ᾧ πάντα καλὰ καὶ ἀγαθά ἐστι, καὶ ἀεὶ μὲν 
χρωμένοις ἀτριθῆ τε καὶ ὑγιᾶ, καὶ ἀγήρατονπαρέχων, ϑὰτ- 
τον δὲ νοήματος ἀναμαρτήτως ὑπηρετοῦντα, οὗτος τὰ μέ- 
γίστα μὲν πράττων ὁρᾶται, τάδε δὲ οἰκονομῶν ἀόρατος 
ἡμῖν ἐστιν. 14. ᾿Ἐννόει δ᾽, ὅτε καὶ 6 πᾶσι φανερὸς δοκῶν 
εἶναι ἥλιος, οὐκ ἐπιτρέπει τοῖς ἀνθρώποις ἑαυτὸν ἀκριθῶς 
ὁρᾶν, ἀλλ᾽, ἐάν τις αὐτὸν ἀναιδῶς ἐγχειρῇ ϑεᾶσθαι, τὴν 
ὄψιν ἀφαιρεῖται. Kai τοὺς ὑπηρέτας δὲ τῶν ϑεῶν εὑρή- 
σεις ἀφανεῖς ὄντας " κεραυνός τε γὰρ ὅτι μὲν ἄνωθεν ἀφί- 
εται, δῆλον, καὶ ὅτι οἷς ἂν ἐντύχῃ, πάντων κρατεῖ, ὁρᾶται 
δ᾽ οὔτ᾽ ἐπιών, οὔτε κατασκῆψας, οὔτε ἀπιών - καὶ ἄνεμοι 
αὐτοὶ μὲν οὐχ ὁρῶνται, ἃ δὲ ποιοῦσι φανερὰ ἡμῖν ἐστι, καὶ 
προςιόντων αὐτῶν αἰσθανόμεθα. ᾿Αλλὰ μὴν καὶ ἀνθρώ- 
που γε ψυχή, ἥ, εἴπερ τ: καὶ ἄλλο τῶν ἀνθρωπίνων, Tor 


120 xenupucy’s [TV.3.§18.—4.$2 


ϑείου μετέχει͵ ὅτι μὲν βασιλεύει ἐν ἡμῖν, φανερόν, dpara. 
δὲ οὐδ αὐτή. “A χρὴ κατανοοῦντα μὴ καταφρονεῖν τῶν 
ἁοράτων, ἀλλ᾽ ἐκ τῶν γιγνομένων τὴν δύναμιν αὐτῶν κα- 
ταμανθάνοντα, τιμᾶν τὸ δαιμόνιον. 15. ᾿Εγὼ μέν, ὦ Σώ.- 
κρατες, ἔφη 6 Ἐὐθύδημος, ὅτι μὲν οὐδὲ μικρὸν ἀμελήσω Tor 
δαιμομίου, σαφῶς οἷδα- ἐκεῖνο δὲ ἀθυμῶ, ὅτι μοι δοκεῖ τὰς 
τῶν ϑεῶν εὐεργεσίας οὐδ᾽ ἂν εἷς ποτε ἀνθρώπων ἀξίαις 
χάρισιν ἀμείθεσθαι. 16. ᾿Αλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ 
Εὐθύδημε" ὁρᾷς γάρ, ὅτι 6 ἐν Δελφοῖς ϑεός, ὅταν τις αὖ- 
τὸν ἐπερωτᾷ, πῶς ἂν τοῖς ϑεοῖς χαρίζοιτο, ἀποκρίνεται 

NOM& ΠΟΛΈΕΏΩΣ ’ νόμος δὲ δήπου πανταχοῦ ἐστι, κατὰ 
δύναμιν ἱεροῖς ϑεοὺς ἀρέσκεσθαι + πῶς οὖν ἄν τις κάλλιον 
καὶ εὐσεθδέστερον τιμῴη ϑεούς, ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω 
ποιῶν; 17. ᾿Αλλὰ χρὴ τῆς μὲν δυνάμεως μηδὲν ὑφίεσθαι 

ὅταν γάρ τις τοῦτο ποιῇ, φανερὸς δήπου ἐστὶ τότε οὐ τιμῶν 
ϑεούς" χρὴ οὖν μηδὲν ἐλλείποντα κατὰ δύναμιν τιμᾶν 
τοὺς ϑεοὺς ϑαῤῥεῖν τε καὶ ἐλπίζειν τὰ μέγιστα ἀγαθά" οἱ 
γὰρ παρ᾽ ἄλλων γ᾽ ἄν τις μείζω ἐλπίζων σωφρονοίη, ἢ παρὰ 
τῶν τὰ μέγιστα ὠφελεῖν δυναμένων, οὐδ᾽ ἂν ἄλλως μᾶλ 
λον, ἢ εἰ τούτοις ἀρέσκοι" ἀρέσκοι δὲ πῶς ἂν μᾶλλον, ἢ ε. 
ὡς μάλιστα πείθοιτο αὐτοῖς; 18. Τοιαῦτα μὲν δὴ λέγων 
τε καὶ αὐτὸς ποιῶν, εὐσεθεστέρους τε καὶ σωφρονεστέρους: 
“οὺς συνόντας παρεσκεύαζεν. 





CHAPTER IV. 


SUMMARY. 
Discourse of Socrates with Hippias the Sophist, in which the former 
opens up the fountain heads of the Law of Nature and of Nations. 

1. ᾿Αλλὰ μὴν Kai περὶ τοῦ δικαίου ye οὐκ ἀπεκρύπτετ᾽ 
ἣν εἶχε γνώμην, ἀλλὰ καὶ ἔργῳ ἀπεδείκνυτο, ἰδίᾳ τε πᾶσ, 
vouluws τε καὶ ὠφελίμως χρώμενος, καὶ κοινῇ, ἄρχουσί τε 
ἃ οἱ νόμοι προςτάττοιεν πειθόμενος, καὶ κατὰ πόλιν καὶ ἐν 
ταῖς στρατείαις οὕτως, ὥςτε διάδηλος εἶναι παρὰ τοὺς ἀἄλ- 
λους εὐτακτῶν" 2. Καὶ ὅτε ἐν ταῖς ἐκκλησίαις ἐπιστάτης 


ἵν. 4. 9 71 "MEMORABILIA. 121 


γενόμενος, ove ἐπέτρεψε τῷ δήμῳ παρὰ τοὺς νόμους ψηφί: 
σασθαι, ἀλλὰ σὺν τοῖς νόμοις ἠναντιώθη τοιαύτῃ ὁρμῇ τοὺ 
δήμου, ἣν οὐκ a, οἵμαι ἄλλον οὐδένα ἄνθρωπον ὑπομεῖναι. 
3. Καὶ ὅτε οἱ τριάκοντα προζέτωττον αὐτῷ παρὰ τοὺς νό- 
μους τι, οὐκ ἐπείθετο" τοῖς TE γὰρ νέοις ἀπαγορευόντων 
αὐτῶν μὴ διαλέγεσθαι, καὶ προςταξάντων ἐκείνῳ te καὶ 
ἄλλοις τισὶ τῶν πολιτῶν ἀγαγεῖν τινα ἐπὶ ϑανάτῳ, μόνος 
ovk ἐπείσθη, διὰ τὸ παρὰ τοὺς νόμους αὐτῷ προςτάττεσθαι. 
4. Kai ὅτε τὴν ὑπὸ Μελήτου γραφὴν ἔφευγε, τῶν ἄλλων 
εἰωθότων ἐν τοῖς δικαστηρίοις πρὸς χάριν τε τοῖς δικασταῖς 
διαλέγεσθαι, καὶ κολακεύειν, καὶ δεῖσθαι παρὰ τοὺς νόμους, 
καὶ διὰ τὰ τοιαῦτα πολλῶν πολλάκις ὑπὸ τῶν δικαστῶν 
ἀφιεμένων, ἐκεῖνος οὐδὲν ἠθέλησε τῶν εἰωθότων ἐν τῷ 
δικαστηρίῳ παρὰ τοὺς νόμους ποιῆσαι, ἀλλὰ ῥᾳδίως ἂν 
ἀφεθεὶς ὑπὸ τῶν δικαστῶν, εἰ καὶ μετρίως TL τούτων ἐποί- 
noe, προείλετο μᾶλλον τοῖς νόμοις ἐμμένων ἀποθανεῖν, ἢ 
παρανομῶν ζῆν. 5. Καὶ ἔλεγε δὲ οὕτως καὶ πρὸς ἄλλους 
μὲν πολλάκις " οἷδα δέ ποτε αὐτὸν καὶ πρὸς Ἱππίαν τὸν 
"HAeiov περὶ τοῦ δικαίου τοιάδε διαλεχθέντα" διὰ χρόνου 
yap ἀφικόμενος ὁ [Ἱππίας ᾿Αθήναζε, παρεγένετο τῷ Σωκρά- 
Tet λέγοντι πρός TLvac, ὡς ϑαυμαστὸν εἴη τό, εἰ μέν τις 
βούλοιτο σκυτέα διδάξασθαί τινα, ἢ τέκτονα, ἢ χαλκέα, ἢ 
ἱππέα, μὴ ἀπορεῖν, ὅποι ἂν πέμψας τούτου τύχοι - φασὶ δέ 
τινες καὶ ἵππον καὶ βοῦν τῷ βουλομένῳ δικαίους ποιῆσα 
σθαι, πάντα μεστὰ εἶναι τῶν διδαξόντων " ἐὰν δέ τις βού 
ληται ἢ αὐτὸς μαθεῖν τὸ δίκαιον, ἢ υἱὸν ἢ οἰκέτην διδάξα- 
σθαι, μὴ εἰδέναι, ὅποι ἂν ἐλθὼν τύχοι τούτου. 6. Kai ὃ 
μὲν Ἱππίας ἀκούσας ταῦτα, ὥςπερ ἐπισκώπτων αὐτόν, 
"Ete γὰρ σύ, ἔφη, ὦ Σώκρατες, ἐκεῖνα τὰ αὐτὰ λέγεις, ἃ 
ἐγὼ πάλαι ποτέ σου ἤκουσα; Kai ὃ Σωκράτης, Ὃ δέ γε 
τούτου δεινότερον, ἔφη, ὦ Ἱππία, ob μόνον ἀεὶ τὰ αὐτὰ 
λέγω, ἀλλὰ καὶ περὶ τῶν αὐτῶν σὺ δ᾽ ἴσως, διὰ τὸ πολυ- 
μαθὴς εἶναι, περὶ τῶν αὐτῶν οὐδέποτε τὰ αὐτὰ λέγεις 
᾿Αμέλει, ἔφη, πειρῶμαι καινόν τί λέγειν ἀεί. Ἴ. Πότερον 
ἔφη, καὶ περὶ ὧν ἐπίστασαι ; οἷον περὶ γραμμάτων, ἐάν τις 


Ε 


122 XENOPHON’S “ΠΝ 4. 4,12 


ἐρηταί σε, πόσα καὶ ποῖα Σωκράτους ἐστίν, ἄλλα μὲν πρό- 
τερον, ἄλλα δὲ νῦν πειρᾷ λέγειν ; ἢ περὶ ἀριθμὸν τοῖς ἐρω- 
χῶσιν, εἰ τὰ δὶς πέντε δέκα ἐστίν, οὐ τὰ αὐτὰ νῦν, ἃ καὶ 
πρότερον, ἀποκρίνει ; Περὶ μὲν τούτων, ἔφη, ὦ Σώκρατες, 
ὥςπερ σύ, καὶ ἐγὼ ἀεὶ τὰ αὐτὰ λέγω περὶ μέντοι τοῦ δι- 
καίου πάνυ οἷμαι νῦν ἔχειν εἰπεῖν, πρὸς ἃ οὔτε σύ, οὔτ᾽ ἂν 
ἄλλος οὐδεὶς δύναιτ᾽ ἀντειπεῖν. 8. Νὴ τὴν Ἥραν, ἔφη, 
μέγα λέγεις ἀγαθὸν εὑρηκέναι, εἰ παύσονται μὲν οἱ δικα- 
σταὶ δίχα ψηφιζόμενοι, παύσονται δὲ οἱ πολῖται περὶ τῶν 
δικαίων ἀντιλέγοντές τε καὶ ἀντιδικοῦντες καὶ στασιάζον- 
τες, παύσονται δὲ αἱ πόλεις διαφερόμεναι περὶ τῶν δικαίων, 
καὶ πολεμοῦσαι " καὶ ἐγὼ μὲν οὐκ old’, ὅπως ἂν ἀπολειφθεί- 
ἣν σου, πρὸ τοῦ ἀκοῦσαι τηλικοῦτον ἀγαθὸν εὑρηκότος. 9. 
᾿Αλλὰ μὰ Al’, ἔφη, οὐκ ἀκούσει, πρίν γ᾽ ἂν αὐτὸς ἀποφήνῃ, 
A τι νομίζεις τὸ δίκαιον εἶναι " ἀρκεῖ γάρ, ὅτε τῶν ἄλλων 
καταγελᾷς, ἐρωτῶν μὲν καὶ ἐλέγχων πάντας, αὐτὸς δ᾽ οὐ- 
δενὶ ϑέλων ὑπέχειν λόγον, οὐδὲ γνώμην ἀποφαίνεσθαι 
περὶ οὐδενός. 10, Τί δέ; ὦ “Ἱππία, ἔφη, οὐκ ἤσθησαι, ὅτι 
ἐγώ, ἃ δοκεῖ μοι δίκαια εἶναι, οὐδὲν παύομαι ἀποδεικνύμε- 
νος; Καὶ ποῖος δή σοι, ἔφη, οὗτος ὁ λόγος ἐστίν; El δὲ 
μὴ λόγῳ, ἔφη, GAA’ ἔργῳ ἀποδείκνυμαι- ἢ οὐ δοκεῖ σοι 
ἀξιοτεκμαρτότερον τοῦ λόγου τὸ ἔργον εἶναι; Πολύ γε 
νὴ Δί᾽, ἔφη" δίκαια μὲν γὰρ λέγοντες πολλοὶ ἄδικα ποιοῦ- 
σι, δίκαια δὲ πράττων οὐδ᾽ ἂν εἰς ἄδικος εἴη. 11. "HioOn 

σαι οὖν πώποτέ μου ἢ ψευδομαρτυροῦντος, ἢ συκοφαν- 
τοῦντος, ἢ φίλους ἢ πόλιν εἰς στάσιν ἐμθάλλοντος, ἢ ἄλλυ 
τι ἄδικον πράττοντος; Οὐκ ἔγωγε, ἔφη. Τὸ δὲ τῶν ἀδί- 
κων ἀπέχεσθαι οὐ δίκαιον ἡγεῖ; Δῆλος el, ἔφη, ὦ Σώκρα- 
τες, καὶ νῦν διαφεύγειν ἐγχειρῶν τὸ ἀποδείκνυσθαι γνώ- 
μην, ὅ τι νομίζεις τὸ δίκαιον " οὐ γὰρ ἃ πράττουσιν οἱ di- 
καιοι, GAA’ ἃ μὴ πράττουσι, ταῦτα λέγεις. 12. AAA’ ᾧμην 
ἔγωγε, ἔφη ὁ Σωκράτης, τὸ μὴ ϑέλειν ἀδικεῖν, ἱκανὸν δικαι- 
γνσύνης ἐπίδειγμα εἶναι" εἰ δέ σοι μὴ δοκεῖ, σκέψαι, ἐὰν 
"ὅδε σοι μᾶλλον ἀρέσκῃ φημὶ γὰρ ἐγὼ τὸ νόμιμον δίκαιον 
εἶναι. ‘Apa τὸ αὐτὸ λέγεις. ὦ Σώκρατες, νόμιμόν τε καὶ 


{V. 4. § 16.] MEMORABILIA. 123 


δίκαιον εἶναι; Ἔγωγε, ἔφη. 13. Οὐ γὰρ αἰσθάνομαί σοῦ, 
ὠποῖον νόμιμον, ἢ ποῖον δίκαιον λέγεις. Νόμους δὲ πό- 
λεως, ἔφη, γιγνώσκεις ; "ἔγωγε, ἔφη. Καὶ τίνας τούτους 
νομίζεις; “A οἱ πολῖται, ἔφη, συνθέμενοι ἅ τε δεῖ ποιεῖν, 
καὶ ὧν ἀπέχεσθαι, ἐγράψαντο. Οὔκουν, ἔφη, νόμιμος μὲν 
ἂν εἴη ὁ κατὰ ταῦτα πολιτευόμενος, ἄνομος δὲ ὁ ταῦτα 
παραθαίνων; Πάνυ μὲν οὖν, ἔφη. Οὔκουν καὶ δίκαια 
μὲν ἂν πράττοι ὁ τούτοις πειθόμενος, ἄδικα δ᾽ ὁ τούτοις 
ἀπειθῶν; Πάνυ μὲν οὖν. Οὔκουν ὁ μὲν τὰ δίκαια πράτ- 
των, δίκαιος, 6 δὲ τὰ ἄδικα, ἄδικος; Πῶς γὰρ οὔ; ‘OQ 
μὲν ἄρα νόμιμος δίκαιός ἐστιν, ὁ δὲ ἄνομος ἄδικος. 14. 
Καὶ ὁ Ἱππίας, Νόμους δ᾽, ἔφη, ὦ Σώκρατες, πῶς ἄν τις 
ἡγήσαιτο σπουδαῖον πρᾶγμα εἶναι, ἢ τὸ πείθεσθαι αὐτοῖς, 
οὕς γε πολλάκις αὐτοὶ οἱ ϑέμενοι ἀποδοκιμάσαντες μετατί- 
θενται; Καὶ γὰρ πόλεμον, ἔφη ὁ Σωκράτης, πολλάκις 
ἀράμεναι αἱ πόλεις, πάλιν εἰρήνην ποιοῦνται. Kai μάλα, 
ἔφη. Διάφορον οὖν τι οἴει ποιεῖν, ἔφη, τοὺς τοῖς νόμοις 
πειθομένους φαυλίζων, ὅτε καταλυθεῖεν ἂν οἱ νόμοι, ἢ εἰ 
τοὺς ἐν τοῖς πολέμοις εὐτακτοῦντας ψέγοις, ὅτε γένοιτ᾽ ἂν 
εἰρήνη; ἢ καὶ τοὺς ἐν τοῖς πολέμοις ταῖς πατρίσε προθύ- 
τως βοηθοῦντας μέμφει; Μὰ Δί᾽ οὐκ ἔγωγ᾽, ἔφη. 15. Av- 
κοῦργον δὲ τὸν Λακεδαιμόνιον, ἔφη ὃ Σωκράτης, καταμεμά- 
θηκας, ὅτε οὐδὲν ἂν διάφορον τῶν ἄλλων πόλεων τὴν 
Σπάρτην ἐποίησεν, εἰ μὴ τὸ πείθεσθαι τοῖς νόμοις μάλιστα 
ἐνειργάσατο αὐτῇ; τῶν δὲ ἀρχόντων ἐν ταῖς πόλεσιν οὐκ 
οἶσθα, ὅτε, οἵτινες ἂν τοῖς πολέταις αἰτιώτατοι ὦσι τοῦ τοῖς 
νόμοις πείθεσθαι, οὗτοι ἄριστοί εἶσι; καὶ πόλις, ἐν ἡ μά- 
λιστα οἱ πολῖται τοῖς νόμοις πείθονται, ἐν εἰρήνῃ τε ἄριστα 
διάγει, καὶ ἐν πολέμῳ ἀνυπόστατός ἐστιν; 16. ᾿Αλλὰ μὴν 
καὶ ὁμόνοιά γε μέγιστόν τε ἀγαθὸν δοκεῖ ταῖς πόλεσιν εἷ- 
vat, καὶ πλειστάκις ἐν αὐταῖς al τε γερουσίαι καὶ οἱ ἄρι- 
στο ἄνδρες παρακελεύονται τοῖς πολίταις ὁμονοεῖν, καὶ 
πανταχοῦ ἐν τῇ λλάδι νόμος κεῖται, τοὺς πολίτας ὀμνύ- 
vat ὁμονοήσειν, καὶ πανταχοῦ ὀμνύουσι τὸν ὅρκον τοῦτον 
oluat δ᾽ ἐγὼ ταῦτα γίγνεσθαι, aby ὅπως τοὺς αὐτοὺς yo 


124 ΧΕΝΟΡΗΟΝ 5 [Ὗ΄ϊ 4. ᾧ 19. 


οοὺς ~~ οἱ πολῖται, οὐδ' ὅπως τοὺς αὐτοὺς αὐλητὰς 
ἐπαινῶσιν, οὐδ᾽ ὅπως τοὺς αὐτοὺς ποιητὰς αἱρῶνται, οὐδ 
ἵνα τοῖς αὐτοῖς ἥδωνται, ἀλλ᾽ ἵνα τοῖς νόμοις πείθωνται. 
τούτοις γὰρ τῶν πολιτῶν ἐμμενόντων, αἱ πόλεις ἰσχυρότα- 
ταί τε καὶ εὐδαιμονέσταται γίγνονται" ἄνευ δὲ ὁμονοίας, 
οὔτ᾽ ἂν πόλις εὖ πολιτευθείη, οὔτ᾽ οἶκος καλῶς οἰκηθείη. 
17, Ἰδίᾳ δὲ πῶς μὲν ἄν τις ἧττον ὑπὸ πόλεως ζημιοῖτο, 
πῶς δ' ἂν μᾶλλον τιμῷτο, ἢ εἰ τοῖς νόμοις πείθοιτο; πῶς 
δ᾽ ἂν ἦττον ἐν τοῖς δικαστηρίοις ἡττῷτο; ἢ πῶς ἂν μᾶλ- 
λον νικῴη ; τίνι δ᾽ ἄν τις μᾶλλον πιστεύσειε παρακαταθέ. 
σθαι ἢ χρήματα, ἢ υἱούς, ἢ ϑυγατέρας ; τίνα δ᾽ ἂν ἡ πόλις 
ὅλη ἀξιοπιστότερον ἡγήσαιτο τοῦ νομίμου ; παρὰ τίνος δ᾽ 
ἂν μᾶλλον τῶν δικαίων τύχοιεν ἢ γονεῖς, ἢ οἰκεῖοι, ἢ olxé- 
ται, ἢ φίλοι, ἢ πολῖται, ἢ ξένοι ; τίνι δ' ἂν μᾶλλον πολέ- 
por πιστεύσειαν ἢ ἀνοχάς, ἢ σπονδάς, ἢ συνθήκας περὶ εἶ- 
ρήνης ; tive δ᾽ ἂν μᾶλλον, ἢ τῷ νομίμῳ, σύμμαχοι ἐθέλοιεν 
γίγνεσθαι; τῷ δ᾽ ἂν μᾶλλον οἱ σύμμαχοι πιστεύσειαν ἢ 
ἡγεμονίαν, ἢ φρουραρχίαν, ἢ πόλεις ; τίνα δ᾽ ἄν τις εὐερ- 
γετήσας ὑπολάθοι χάριν κομιεῖσθαι μᾶλλον, ἢ τὸν νόμιμον; 
ἢ τίνα μᾶλλον ἄν τις εὐεργετήσειεν, ἢ παρ᾽ οὗ χάριν ἀπο- 
λήψεσθαι νομίζει, τῷ δ᾽ ἄν τις βούλοιτο μᾶλλον φίλος 
εἶναι, ἢ τῷ τοιούτῳ, ἢ τῷ ἧττον ἐχθρός, τῷ δ᾽ ἄν τις ἦτ- 
τον πολεμήσειεν, ἢ ᾧ ἂν μάλιστα μὲν φίλος εἶναι βούλοιτο, 
ἥκιστα δ᾽ ἐχθρός, καὶ ᾧ πλεῖστοι μὲν φίλοι καὶ σύμμαχος 
βαύλοιντο εἶναι, ἐλάχιστοι δ᾽ ἐχθροὶ καὶ πολέμιοι; 18. 
᾿Εγὼ μὲν οὖν, ὦ Ἱππία, τὸ αὐτὸ ἐπιδείκνυμε νόμιμόν τε 
καὶ δίκαιον εἶναι" σὺ δ᾽ εἰ τἀναντία γιγνώσκεις, δίδασκε 
Καὶ ὁ Ἱππίας, *AAAG, μὰ τὸν Aia, ἔφη, ὦ Σώκρατες, οὔ 
μοι δοκῶ τἀναντία γιγνώσκειν οἷς εἴρηκας περὶ τοῦ δικαίου. 
19. ᾿Αγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; Τούς 
γ᾽ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἜἜχοις 
ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; Kat 
πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν, 
οὔτε ὁμόφωνοϊ εἰσι; Τίνας οὗν, ἔφη, νομίζεις τεθεικέναε 
τοὺς νόμους τούτους; ᾿Ἐγὼ μέν, ἔφη, ϑεοὺς οἶμαι τοὺς 


IV. 4. § 23.] MEMORABILIA. 125 


vowoug τούτους τοῖς ἀνθρώποις ϑεῖναι" καὶ yap παρὰ πᾶ- 
σιν ἀνθρώποις πρῶτον νομίζεται ϑεοὺς σέθειν. 20 Οὖὔκ- 
ουν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; Καὶ τοῦτο 
ἔφη. Οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος ϑεοῦ νόμος 
εἷναι. Τί δή; ἔφη. Ὅτε αἰσθάνομαί τινας, ἔφη, παραθαί- 
νοντας αὐτόν. 21. Καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦ- 
σιν ἀλλ᾽ οὖν δίκην γέ τοι διδόασιν οἱ παραθαίνοντες τοὺς 
ὑπὸ τῶν ϑεῶν κειμένους νόμους, ἣν ovdevi τρόπῳ δυνατὸν 
ἀνθρώπῳ διαφυγεῖν, ὥςπερ τοὺς br’ ἀνθρώπων κειμένους 
νόμους ἔνιοι παραθαίνοντες διαφεύγουσι τὸ δίκην διδόναι, 
οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. 32. Τί δέ; τοὺς εὖ 
ποιοῦντας ἀντευεργετεῖν ob πανταχοῦ νόμιμόν ἐστι; Νό- 
μιμον, ἔφη παραθαίνεται δὲ καὶ τοῦτο. Οὔκουν καὶ οἱ 
τοῦτο παραθαΐνοντες δίκην διδόασι, φίλων μὲν ἀγαθῶν 
ἔρημοι γιγνόμενοι, τοὺς δὲ μισοῦντας ἑαυτοὺς ἀναγκαζόμε- 
vou διώκειν" ἢ οὐχ οἱ μὲν εὖ ποιοῦντες τοὺς χρωμένους 
ἑαυτοῖς ἀγαθοὶ φίλοι εἰσίν, οἱ δὲ μὴ ἀντευεργετοῦντες τοὺς 
τοιούτους, διὰ μὲν τὴν ἀχαριστίαν μισοῦνται ὑπ᾽ αὐτῶν, 
διὰ δὲ τὸ μάλιστα λυσιτελεῖν τοῖς τοιούτοις χρῆσθαι, τού- 
τους μάλιστα διώκουσι; Νὴ τὸν Δί᾽, ὦ Σώκρατες, ἔφη, 
ϑεοῖς ταῦτα πάντα ἔοικε" τὸ γὰρ τοὺς νόμους αὐτοὺς τοῖς 
παραθαίνουσι τὰς τιμωρίας ἔχειν, βελτίονος ἢ κατ᾽ ἄνθρω 
πον νομοθέτου δοκεῖ μοι εἶναι. 23. ἸΤότερον οὖν, ὦ Ἱππία, 
τοὺς ϑεοὺς ἡγεῖ τὰ δίκαια νομοθετεῖν, ἢ ἄλλα τῶν δικαίων ; 
Οὐκ ἄλλα μὰ Δί᾽, ἔφη σχολῇ γὰρ ἂν ἄλλος γέ τις τὰ δί- 
kata νομοθετήσειεν, εἰ μὴ ϑεός. Kai τοῖς ϑεοῖς ἄρα, ὦ 
“Ἱππία, τὸ αὐτὸ δίκαιόν τε καὶ νόμιμον εἷναι ἀρέσκ «. 

Τοιαῦτα λέγων τε καὶ πράττων διμ'αἰοτέρους ero’ 2t τοὺς 
πλησιάζοντας. 


26 XENOPHON’S ΠΥ. 5. § 6. 


CHAPTER V. 


SUMMARY 
Tue advantages resulting from habits of self-control, and the evils at 
tendant upon an opposite course of life. 

1. ‘Qe δὲ καὶ πρακτικωτέρους ἐποίει τοὺς συνόντας éav- 
τῷ, νῦν αὖ τοῦτο λέξω" νομίζων γὰρ ἐγκράτειαν ὑπάρχειν 
ἀγαθὸν εἶναι τῷ μέλλοντι καλόν τι πράξειν, πρῶτον μὲν 
αὐτὸς φανερὸς ἣν τοῖς συνοῦσιν ἠσκηκὼς ἑαυτὸν μάλιστα 
πάντων ἀνθρώπων, ἔπειτα διαλεγόμενος προετρέπετο πάν- 
των μάλιστα τοὺς συνόντας πρὸς ἐγκράτειαν. 2. ’Aei μὲν 
οὖν περὶ τῶν τρὸς ἀρετὴν χρησίμων αὐτός τε διετέλει 
μεμνημένος, καὶ τοὺς συνόντας πάντας ὑπομιμνήσκων " οἶδα 
δέ ποτε αὐτὸν καὶ πρὸς Ἐ!ὐθύδημον περὶ ἐγκρατείας τοιάδε 
διαλεχθέντα " Eliné μοι, ἔφη, ὦ Εὐθύδημε, ἄρα καλὸν καὶ 
μεγαλεῖον νομίζεις εἷναι καὶ ἀνδρὶ καὶ πόλει κτῆμα ἐλευ- 
θερίαν; Ὥς οἷόν τέ γε μάλιστα, ἔφη. 3. Ὅςτις οὖν ἄρ- 
χεται ὑπὸ τῶν διὰ τοῦ σώματος ἡδονῶν, καὶ διὰ ταύτας μὴ 
δύναται πράττειν τὰ βέλτιστα, νομίζεις τούτον ἐλεύθερον 
εἶναι; Ἥκιστα, ἔφη. Ἴσως γὰρ ἐλεύθερον φαίνεταί σοι 
τὸ πράττειν τὰ βέλτιστα, εἶτα τὸ ἔχειν τοὺς κωλύσοντας 
τὰ τοιαῦτα ποιεῖν ἀνελεύθερον νομίζεις. ἸΠαντάπασί γε, 
ἔφη. 4. Παντάπασιν ἄρα σοι δοκοῦσιν οἱ ἀκρατεῖς ἀνε- 
λεύθεροι εἶναι; Νὴ τὸν Δί᾽, ἔφη, εἰκότως. Πότερον δέ 
σοι δοκοῦσιν οἱ ἀκρατεῖς κωλύεσθαι μόνον τὰ κάλλιστα 
πράττειν, ἢ καὶ ἀναγκάζεσθαι τὰ αἴσχιστα ποιεῖν, Οὐδὲν 
ἦττον ἔμοιγ᾽, ἔφη, δοκοῦσι ταῦτα ἀναγκάζεσθαι, ἢ ἐκεῖνα 
κωλύεσθαι. 5. ἸΤοίους δέ τινας δεσπότας ἡγεῖ τοὺς τὰ μὲν 
ἄρισια κωλύοντας, τὰ δὲ κάκιστα ἀναγκάζοντας ; Ὥς δυ- 
νατὸν νὴ Ai’, ἔφη, κακίστους. Δουλείαν δὲ ποίαν κακίστην 
νυμίζεις εἶναι; ᾿Εγὼ μέν, ἔφη, τὴν παρὰ τοῖς κακίστοις 
δεσπόταις Τὴν κακίστην ἄρα δουλείαν οἱ ἀκρατεῖς δου- 
λεύουσιν; ἜἜμοιγε δοκεῖ, ἔφη. 6. Σοφίαν δὲ τὸ μέγιστον 
ἀγαθόν οὐ δοκεῖ σοι ἀπείργουσα τῶν ἀνθρώπων ἡ ἀκρασία 


lV. 5. δ 10.] MEMORABILIA. 127 


εἰς τοὐναντίον αὐτοὺς ἐμθάλλειν; ἢ οὐ δοκεῖ σοι προςέχειν 
1ε τοῖς ὠφελοῦσι καὶ καταμανθάνειν αὐτὰ κωλύειν, ἀφέλ- 
kovoa ἐπὶ τὰ ἡδέα, καὶ πολλάκις αἰσθανομένους τῶν ἀγα- 
θῶν τε καὶ τῶν κακῶν ἐκπλήξασα, ποιεῖν τὸ χεῖρον ἀντὲ 
τοῦ βελτίονος. αἱρεῖσθαι; Tiyvetat τοῦτ᾽, ἔφη. 7. Σω- 
φροσύνης δέ, ὦ EvOidque, tive ἂν φαΐημεν ἧττον, ἢ τῷ 
ἀκρατεῖ, προςήκειν ; αὐτὰ γὰρ δήπου τὰ ἐναντία σωφροσύ- 
νης καὶ ἀκρασίας ἔργα ἐστίν. ᾿Ομολογῶ καὶ τοῦτο, ἔφη. 
Τοῦ δ᾽ ἐπιμελεῖσθαι, ὧν προζήκει, οἴει τε κωλυτικώτερον 
ἀκρασίας εἶναι; Οὔκουν ἔγωγε, ἔφη. Τοῦ δὲ ἀντὶ τῶν 
ὠφελούντων τὰ βλάπτοντα προαϊρεῖσθαι ποιοῦντος, καὶ 
τούτων μὲν ἐπιμελεῖσθαι, ἐκείνων δὲ ἀμελεῖν πείθοντος, 
καὶ τοῖς σωφρονοῦσι τὰ ἐναντία ποιεῖν ἀναγκάζοντος, οἴει 
rt ἀνθρώπῳ κάκιον εἷναι; Οὐδέν, ἔφη. 8. Οὔκουν τὴν 
ἐγκράτειαν τῶν ἐναντίων ἢ τὴν ἀκρασίαν εἰκὸς τοῖς ἀνθρώ- 
ποις αἰτίαν εἶναι; Πάνυ μὲν οὖν, ἔφη. Οὔκουν καὶ τῶν 
ἐναντίων τὸ αἴτιον εἰκὸς ἄριστον εἶναι; Ἑκὸς γάρ, ἔφη. 
"Βοικεν ἄρα, ἔφη, ὦ Ἐὐθύδημε, ἄριστον ἀνθρώπῳ ἡ ἐγκρά- 
rela εἶναι; Ἑϊκότως γάρ, ἔφη, ὦ Σώκρατες. 9. Ἐκεῖνο 
δέ, ὦ Εὐθύδημε, ἤδη πώποτε ἐνεθυμήθης ; ἸἹΤοῖον ; ἔφη. 
"Ort καὶ ἐπὶ τὰ ἡδέα, ἐφ᾽ ἅπερ μόνα δοκεῖ ἡ ἀκρασία τοὺς 
ἀνθρώπους ἄγειν, αὐτὴ μὲν οὐ δύναται ἄγειν, ἡ δ᾽ ἐγκρά- 
Tela πάντων μάλιστα ἥδεσθαι ποιεῖ. ἸΤῶς ; ἔφη. “Ὥςπερ 
ἡ μὲν ἀκρασία, ovK ἐῶσα καρτερεῖν οὔτε λιμόν, οὔτε δίψαν, 
οὔτε ἀγρυπνίαν, δι᾽ ὧν μόνων ἔστιν ἡδέως μὲν φαγεῖν τε 
καὶ πιεῖν, ἡδέως δ᾽ ἀναπαύσασθαΐ τε καὶ κοιμηθῆναι, καὶ 
περιμείναντας καὶ ἀνασχομένους, ἕως ἂν ταῦτα ὡς ἔνι ἥδι- 
στα γένηται, κωλύει τοῖς ἀναγκαιοτάτοις τε καὶ συνεχε- 
στάτοις ἀξιολόγως ἥδεσθαι ἡ δ᾽ ἐγκράτεια μόνη ποιοῦσα 
καρτερεῖν τὰ εἰρημένα, μόνη καὶ ἥδεσθαι ποιεῖ ἀξίως μνή- 
μης ἐπὶ τοῖς εἰρημένοις. ἸΠαντάπασιν, ἔφη, ἀληθῆ λέγεις. 
10. ᾿Αλλὰ μὴν τοῦ μαθεῖν τι καλὸν καὶ ἀγαθόν, καὶ τοῦ 
ἐπιμεληθῆναι τῶν τοιούτων τινός, δι᾽ ὧν ἄν τις καὶ τὸ 
ἑαυτοῦ σῶμα καλῶς διοικήσειε, καὶ τὸν ἑαυτοῦ οἶκον κα- 
λῶς οἰκονομήσειε, καὶ φίλοις καὶ πόλει ὠφέλιμος γένοιτο 


128 xenopuon’s |IV.5.§12.—6.91 
' " 


καὶ ἐχθροὺς κρατήσειεν, ἀφ᾽ ὧν οὐ μόνον ὠφέλειαι, ἀλλά 
καὶ ἡδοναὶ μέγιστα: γίγνονται, οἱ μὲν ἐγκρατεῖς ἀπολαύ 
ovat, πράττοντες αντά, οἱ δ᾽ ἀκρατεῖς οὐδενὸς μετέχουσι" 
τῷ γὰρ ἂν ἧττον φήσαιμεν τῶν τοιούτων προτήκειν, ἢ ᾧ 
ἥκιστα ἔξεστι ταῦτα πράττειν, κατεχομένῳ ἐπὶ τῷ σπου- 
δάζειν περὶ τὰς ἐγγυτάτω ἡδονάς; 11. Καὶ ὁ Εὐθύδημος, 
Δοκεῖς μοι, ἔφη, ὦ Σώκρατες, λέγειν, ὡς ἀνδρὶ ἥττονι τῶν 
διὰ τοῦ σώματος ἡδονῶν πάμπαν οὐδεμιᾶς ἀρετῆς προτήκει. 
Τί γὰρ διαφέρει, ἔφη, ὦ Εὐθύδημε, ἄνθρωπος ἀκρατὴς ϑη- 
ρίου τοῦ ἀμαθεστάτου ; ὅςτις γὰρ τὰ μὲν κράτιστα μὴ σκο- 
πεῖ, τὰ ἥδιστα δ᾽ ἐκ παντὸς τρόποι ζητεῖ ποιεῖν, τί ἂν δια- 
φέροι τῶν ἀφρονεστάτων βοσκημάτων ; ἀλλὰ τοῖς ἐγκρα- 
τέσι μόνοις ἔξεστι σκοπεῖν τὰ κράτιστα τῶν πραγμάτων, 
καὶ ἔργῳ καὶ λόγῳ διαλέγοντας κατὰ γένη, τὰ μὲν ἀγαθὰ 
προαιρεῖσθαι, τῶν δὲ κακῶν ἀπέχεσθαι. 13. Καὶ οὕτως, 
ἔφη, ἀρίστους τε καὶ εὐδαιμονεστάτους ἄνδρας γίγνεσθαι, 
καὶ διαλέγεσθαι δυνατωτάτους " ἔφη δὲ καὶ τὸ διαλέγεσθαι 
ὀνομασθῆναι ἐκ τοῦ συνιόντας κοινῇ βουλεύεσθαι, διαλέ- 
γοντας κατὰ γένη τὰ πράγματα" δεῖν οὖν πειρᾶσθαι ὅτι 
μάλιστα πρὸς τοῦτο ἑαυτὸν ἕτοιμον παρασκευάζειν, καὶ 
τούτου μάλιστα ἐπιμελεῖσθαι - ἐκ τούτου γὰρ γίγνεσθα. 
ἄνδρας ἀρίστους τε καὶ ἡγεμονικωτάτοι ς, καὶ διαλεκτικω- 
τάτους. 





CHAPTER VI. 


SUMMARY. : 

Socrates strove to teach those who associated with him the true art 
of reasoning, since he always held that whoever had acquired clear ideas 
himself of any matter, could, with equal clearness, explain those ideas ta 
others; while, on the other hand, it was not to be wondered at if such as 
were deficient in that particular stould not on'y be led into error them- 
selves, but likewise mislead othezs. 


1. Ὡς δὲ καὶ διαλεκτικωτέρους ἐποίει τοὺς συνόντας, 
πειράσομαι καὶ τοῦτο λέγειν. Σωκράτης γὰρ τοὺς μὲν εἰ- 
δότας, τί ἕκαστον εἴη τῶν ὄντων, ἐνόμιζε καὶ τοῖς ἄλλοις 


« 


IV. 6. 8 6.] MEMORABILIA. 129 


ἂν ἐξηγεῖσθαι δύνασθαι, τοὺς δὲ μὴ εἰδότας, οὐδὲν ἔφη ϑαυ- 
μαστὸν εἶναι αὐτούς τε σφάλλεσθαι, καὶ ἄλλους σφάλλειν " 
ὧν ἕνεκα σκοπῶν σὺν τοῖς συνοῦσι; τέ ἕκαστον εἴη τῶν ὄν- 
των, οὐδέποτ᾽ ἔληγε. Πάντα μὲν οὖν, ἡ διωρίζετο, πολὺ 
ἔργον ἂν εἴη διεξελθεῖν, ἐν ὅσοις δὲ καὶ τὸν τρόπον τῆς 
ἐπισκέψεως δηλώσειν οἷμαι, τοσαῦτα λέξω. 3. Πρῶτον δὲ 
περὶ εὐσεθείας ὧδέ πως ἐσκόπει" Εἰπέ μοι, ἔφη, ὦ Εὐθύ- 
δημε, ποῖόν τι νομίζεις εὐσέδειαν εἶναι; Kai ὅς, Κάλλι- 
στον νὴ Δί᾽, ἔφη. "Ἔχεις οὖν εἰπεῖν, ὁποῖός τις ὁ εὐσεθής 
ἐστιν; ᾿Ἐμοὶ μὲν δοκεῖ, ἔφη, 6 τοὺς ϑεοὺς τιμῶν. “Egeor. 
dé, ὃν ἄν τις βούληται τρόπον, τοὺς ϑεοὺς τιμᾶν; Οὔκ" 
ἀλλὰ νόμοι εἰσί, καθ᾽ οὺς δεῖ τοῦτο ποιεῖν. 8. Οὔκουν ὃ 
τοὺς νόμους τούτους εἰδώς, εἰδείη ἄν, ὡς δεῖ τοὺς ϑεοὺς 
τιμᾶν; Οἶμαι ἔγωγ᾽, ἔφη. ‘Ap’ οὖν ὁ εἰδὼς τοὺς ϑεοὺς ᾿ 
τιμᾶν, οὐκ ἄλλως οἴεται δεῖν τοῦτο ποιεῖν, ἢ ὡς οἷδεν; Οὐ 
γὰρ οὖν, ἔφη. “AAAwes δέ τις ϑεοὺς τιμᾷ, ἢ ὡς οἴεται δεῖν ; 
Οὐκ οἶμαι, ἔφη. 4. Ὃ ἄρα τὰ περὲ τοὺς ϑεοὺς νόμιμα εἰ- 
δώς, νομίμως ἂν τοὺς ϑεοὺς τιμῴη; Πάνυ μὲν οὖν. Οὔκ- ἡ 
ovy ὅ γε νομίμως τιμῶν, ὡς δεῖ τιμᾷ; Πῶς γὰρ οὔ; Ὁ 
δέ γε, ὡς δεῖ τιμῶν, εὐσεθῆς ἐστι; Πάνυ μὲν οὖν, ἔφη. 
Ὃ ἄρα τὰ περὶ τοὺς ϑεοὺς νόμιμα εἰδώς, ὀρθῶς ἂν ἡμῖν 
εὐσεθὴς ὡρισμένος εἴη; Ἐμοὶ γοῦν, ἔφη, δοκεῖ. 

ὃ. ᾿Ανθρώποις δὲ ἄρα ἔξεστιν, ὃν ἄν τις τρόπον βούλη- 
ται, χρῆσθαι; Οὔκ" ἀλλὰ καὶ περὶ τούτους ὁ εἰδώς, a 
ἐστι νόμιμα, καθ᾽ ἃ δεῖ πως ἀλλήλοις χρῆσθαι, νόμιμος dr 
εἴη. Οὔκουν οἱ κατὰ ταῦτα χρώμενοι ἀλλήλοις, ὡς δεῖ, 
χρῶνται; Πῶς γὰρ οὔ; Οὔκουν οἵ γε, ὡς δεῖ, χρώμενοι, 
καλῶς χρῶνται; Πάνυ μὲν οὖν, ἔφη. Οὔκουν οἵ γε τοῖς 


- ἀνθρώποις καλῶς χρώμενοι, καλῶς πράττουσι τἀνθρώπεια 


πράγματα; Ἑἰκός γ᾽, ἔφη. Οὔκουν οἱ τοῖς νόμοις πειθό- 
μενοι, δίκαια οὗτοι ποιοῦσι; Πάνυ μὲν οὖν, ἔφη. 6. Δέ- 
kata δὲ οἷσθα, ἔφη, ὁποῖα καλεῖται; “A οἱ νόμοι κελεύου- 
σιν, ἔφη. Οἱ ἄρα ποιοῦντες ἃ οἱ νόμοι κελεύουσι, δίκαιά 
τε ποιασῦσι, καὶ ἃ det; ἸΤῶς γὰρ οὔ; Οὔκουν οἵ γε τὰ di. 
Kata ποιοῦντες, δίκαιοί εἰσιν; Οἶμαι ἔγωγ᾽, ἔφη. Ol 


F2 


180 XENOPHON’S fIV. 6. $9. 


οὖν τινας πείθεσθαι τοῖς νόμοις, μὴ εἰδότας ἃ οἱ νόμοι κε- 
λεύουσιν; Οὐκ ἔγωγ᾽, ἔφη. Ἑϊδότας δὲ ἃ δεῖ ποιεῖν οἴει 
τινᾶς οἴεσθαι δεῖν μὴ ποιεῖν ταῦτα; Οὐκ οἶμαι, ἔφη. Οἱ 
δας δέ τινας ἄλλα ποιοῦντας, ἢ ἃ οἴονται δεῖν; Οὐκ 
ἔγωγ᾽, ἔφη. Οἱ ἄρα τὰ περὶ ἀνθρώπους νόμιμα εἰδότες, τὰ 
δίκαια οὗτοι ποιοῦσιν; Πάνυ μὲν οὖν, ἔφη. Οὔκουν οἵ 
ye τὰ δίκαια ποιοῦντες, δίκαιοί εἰσι; Ὑίνες γὰρ ἄλλοι; 
ἔφη. Ὀρθῶς ἄν ποτε dpa ὁριζοίμεθα, ὁριζόμενοι δικαίους 
εἶναι τοὺς εἰδότας τὰ περὶ ἀνθρώπους νόμιμα; “Epuorye 
δοκεῖ, ἔφη. 

7. Σοφίαν δὲ τί ἂν φήσαιμεν εἶναι ; εἰπέ μοι, πότερά σοι 
δοκοῦσιν οἱ σοφοί, ἃ ἐπίστανται, ταῦτα σοφοὶ εἶναι, ἤ εἰσί 
τινες, ἃ μὴ ἐπίστανται, σοφοί; “A ἐπίστανται δῆλον ὅτι, 
ἔφη πῶς γὰρ ἄν τις, ἅ γε μὴ ἐπίσταιτο, ταῦτα σοφὸς εἴη ; 
"Ap’ οὖν. οἱ σοφοὶ ἐπιστήμῃ σοφοί εἶσι; Τίνι γάρ, ἔφη, 
ἄλλῳ τις ἂν εἴη σοφός, εἴ γε μὴ ἐπιστήμῃ; Αλλο δέ τι 
σοφίαν οἴει εἶναι, ἢ ᾧ σοφοί εἰσιν; Οὐκ ἔγωγε. ᾿Επιστήμη 
ἄρα σοφία ἐστίν; "Ἐμοιγε δοκεῖ. ‘Ap’ οὖν δοκεῖ σοι ἀν- 
θρώπῳ δυνατὸν εἶναι τὰ ὄντα πάντα ἐπίστασθαι; Οὐδὲ 
μὰ Δί᾽ ἔμοιγε πολλοστὸν μέρος αὐτῶν. Πάντα μὲν ἄρα 
σοφὸν οὐχ οἷόν τε ἄνθρωπον εἶναι; Μὰ Al ob δῆτα, ἔφη. 
Ὃ ἄρα ἐπίσταται ἕκαστος, τοῦτο καὶ σοφός ἐστιν; Ἔμοιγε 
δοκεῖ. 

8, "Ap’ οὖν, ὦ Εὐθύδημε, καὶ τἀγαθὸν οὕτω ζητητεον 
ἐστί; Πῶς; ἔφη. Δοκεῖ σοι τὸ αὐτὸ πᾶσιν ὠφέλιμον el- 
vat; Οὐκ ἔμοιγε. Τί δέ; τὸ ἄλλῳ ὠφέλιμον οὐ δοκεῖ σοι 
ἐνίοτε ἄλλῳ βλαθερὸν εἶναι; Καὶ μάλα, ἔφη. Αλλο δ' 
ἄν τι φαίης ἀγαθὸν εἶναι, ἢ τὸ ὠφέλιμον ; Οὐκ ἔγωγ᾽, ἔφη, 
Τὸ ἄρα ὠφέλιμον, ἀγαθόν ἐστιν, ὅτῳ ἂν ὠφέλιμον |; Δο- 
Kel μοι, ἔφη. 

9. Τὸ δὲ καλὸν ἔχοιμεν ἄν πως ἄλλως εἰπεῖν, ἤ, εἰ ἔσ- 
τιν, ὀνομάζεις καλὸν ἢ σῶμα, ἢ σκεῦος, ἢ ἄλλ᾽ ὁτιοῦν, ὃ 
οἶσθα πρὸς πάντα καλὸν ὄν; Μὰ Δί᾽ οὐκ ἔγωγ᾽, ἔφη 
‘Ap’ οὖν, πρὸς ὃ ἂν ἕκαστον χρήσιμον ἧ, πρὸς τοῦτο ἑκά- 
στῳ καλῶς ἔχει χρῆσθαι; Ἰιάνυ μὲν οὖν, ἔφη. Καλὸν δὲ 


fV. 6. § 1%.| MEMORABILIA. 121 


πρὸς ἄλλο τί ἐστιν ἕκαστον, ἢ πρὸς ὃ ἑκάστῳ καλῶς ἔχει 
χρῆσθαι; Οὐδὲ πρὸς ἕν ἄλλο, ἔφη. Τὸ χρήσιμον ἄρα κα- 
λόν ἐστι, πρὸς ὃ ἂν ἡ χρήσιμον; "Ἔμοιγε δοκεῖ, ἔφη. 

10. ᾿Ανδρίαν δέ, ὦ Εὐθύδημε, ἄρα τῶν καλῶν νομίζεις 
εἷναι; Κάλλιστον μὲν οὖν ἔγωγ᾽, ἔφη. Χρήσιμον ἄρα 
οὐ πρὸς τὰ ἐλάχιστα νομίζεις τὴν ἀνδρίαν; Μὰ Ai’, ἔφη, 
πρὸς τὰ μέγιστα μὲν οὖν. ἾΑρ᾽ οὖν δοκεῖ oor πρὸς τὰ 
δεινά τε καὶ ἐπικίνδυνα χρήσιμον εἶναι τὸ ἀγνοεῖν αὐτά ; 
Ἤκιστά γ᾽, ἔφη. Οἱ ἄρα μὴ φοθούμενοι τὰ τοιαῦτα, διὰ 
τὸ μὴ εἰδέναι τί ἐστιν, οὐκ ἀνδρεῖοί εἰσιν; Νὴ Δί᾽, ἔφη, 
πολλοὶ γὰρ ἂν οὕτω γε τῶν τε μαινομένων καὶ τῶν δειλῶν 
ἀνδρεῖοι elev. Τί δὲ οἱ καὶ τὰ μὴ δεινὰ δεδοικότες; “Ere 
γε, νὴ Δία, ἧττον, ἔφη. Δρ᾽ οὖν τοὺς μὲν ἀγαθοὺς πρὸς 
τὰ δεινὰ καὶ ἐπικίνδυνα ὄντας, ἀνδρείους ἡγεῖ εἶναι, τοὺς 
δὲ κακούς, δειλούς; Πάνυ μὲν οὖν, ἔφη. 11. ᾿Αγαθοὺς 
δὲ πρὸς τὰ τοιαῦτα νομίζξις ἄλλους τινάς, ἢ τοὺς δυναμέ- 
νους αὐτοῖς καλῶς χρῆσθαι; Οὔκ, ἀλλὰ τούτους, ἔφη. 
Κακοὺς δὲ ἄρα τοὺς οἵους τούτοις κακῶς χρῆσθαι; Τίνας 
γὰρ ἄλλους ; ἔφη. "Ἀρ᾽ οὖν ἕκαστοι χρῶνται, ὡς οἴονται 
δεῖν; Πῶς γὰρ ἄλλως; ἔφη. ἴΑρα οὖν οἱ μὴ δυνάμενοι 
καλῶς χρῆσθαι ἴσασιν, ὡς δεῖ χρῆσθαι; Οὐ δήπου γε, 
ἔφη. Οἱ ἄρα εἰδότες, ὡς δεῖ χρῆσθαι, οὗτοι καὶ δύνανται ; 
Μόνοι γ᾽, ἔφη. Τί δέ; οἱ μὴ διημαρτηκότες ἄρα κακῶς 
χρῶνται τοῖς τοιούτοις; Οὐκ οἴομαι, ἔφη. Ob ἄρα κακῶς 
χρώμενοι διημαρτήκασιν; Hinde γ᾽, ἔφη. Οἱ μὲν dpa ἐπι- 
στάμενοι τοῖς δεινοῖς τε καὶ ἐπικινδύνοις καλῶς χρῆσθαι 
ἀνδρεῖοί εἰσιν, οἱ δὲ διαμαρτάνοντες τούτου δειλοί; *Epor- 
γε δοκοῦσιν, ἔφη. 

12. Βασιλείαν δὲ καὶ τυραννίδα, ἀρχὰς μὲν ἀμφοτέρας 
ἡγεῖτο εἶναι, διαφέρειν δὲ ἀλλήλων ἐνόμιζε: τὴν μὲν γὰρ 
ἑκόντων τε τῶν ἀνθρώπων καὶ κατὰ νόμους τῶν πόλεων 
ἀρχήν, βασιλείαν ἡγεῖτο, τὴν δὲ ἀκόντων τε καὶ μὴ κατὰ 
νόμους, ἀλλ᾽ ὅπως ὁ ἄρχων βούλοιτο, τυραννίδα" καὶ ὅπου 
μὲν ἐκ τῶν τὰ νόμιμα ἐπιτελούντων αἱ ἀρχαὶ καθίστανται 
ταύτην τὴν πολιτείαν ἀριστοκρατίαν ἐνόμιζεν εἶναι, ὅποι 


132 XENOPHON’S [IV. 6. § lo 


δ᾽ ἐκς τιμημάτων, πλουτοκρατίαν, ὅπου δ' ἐκ πάντων, δημο- 
κρατέαν. 

13. Ei δέ τις αὐτῷ περί του ἀντιλέγοι, μηδὲν ἔχων σα- 
φὲς λέγειν, ἀλλ᾽ ἄνευ ἀποδείξεως, ἦτοι σοφώτερον φάσκων 
εἶναι, ὃν αὐτὸς λέγοι, ἢ πολιτικώτερον, ἢ ἀνδρειότερον, ἢ 
ἄλλο τι τῶν τοιούτων, ἐπὶ τὴν ὑπόθεσιν ἐπανῆγεν ἂν πάν- 
_ σα τὸν λόγον ὧδέ πως. 14. Φὴς σὺ ἀμείνω πολίτην εἶναι, 

ὃν σὺ ἐπαινεῖς, ἢ ὃν ἐγώ; Φημὶ γὰρ οὖν. Τί οὖν; οὐκ 
ἐκεῖνο πρῶτον ἐπεσκεψάμεθα, τί ἐστιν ἔργον ἀγαθοῦ πολί 
του; Ποιῶμεν τοῦτο. Οὔκουν ἐν μὲν χρημάτων διοική- 
oe κρατοίη ἂν ὁ χρήμασιν εὑπορωτέραν τὴν πόλιν ποιῶν ; 
Πάνυ μὲν ovv, ἔφη. Ἔν δέ γε πολέμῳ, & καθυπερτέραν 
τῶν ἀντιπάλων; Πῶς γὰρ ob; Ἔν δὲ πρεσθείᾳ dpa, ὃς 
ἂν φίλους ἀντὶ πολεμίων παρασκευάζῃ, Ἑϊκότως γε. 
Οὔκουν καὶ ἐν δημηγορίᾳ, ὁ στάσεις τε παύων, καὶ ὁμό- 
γνοιαν ἐμποιῶν; "Ἔμοιγε δοκεῖ. "Οὕτω δὲ τῶν λόγων ἐπα- 
ναγομένων, καὶ τοῖς ἀντιλέγουσιν αὐτοῖς φανερὸν ἐγίγνετο 
᾿τἀληθές. 15. Ὁπότε δὲ αὐτός τι τῷ λόγῳ διεξίοι, διὰ 
τῶν μάλιστα ὁμολογουμένων ἐπορεύετο, νομίζων ταύτην 
τὴν ἀσφάλειαν εἶναι λόγου" τοιγαροῦν πολὺ μάλιστα, ὧν 
ἐγὼ οἷδα, ὅτε λέγοι, τοὺς ἀκούοντας ὁμολογοῦντας παρεῖ 
xev ἔφη δὲ καὶ “Ὅμηρον τῷ Ὀδυσσεῖ ἀναθεῖναι τὸ ἀσφα- 
λῆ ῥήτορα elvat, ὡς ἱκανὸν αὐτὸν ὄντα διὰ τῶν δοκούντων» 
τοῖς ἀνθρώποις ἄγειν τοὺς λόγους. 





CHAPTER VII. 


SUMMARY 


Socrates always showed himself solicitous to have bis trends become 
capable of performing their own business, that they might not stand ir 
need of others to perform it for them. For this reason, he made it his 
study, more than any other man, to find out wherein any of his followers 
were likely to excel in things not unbecoming a wise and good man; and 
in such points as he himself could give them any instruction about, he did 
80 with the utmost readiness, and where he could not, he was always 
ready to carry them tc some more skilful master. Yet was he careful te 


(V. 7. § 5.] MEMORABILIA, 138 


fix the bounds in the case of every science, having in view merely what 
was useful for the practical purposes ef life. 


1. Ὅτε μὲν οὖν ἁπλῶς THY ἑαυτοῦ ys ὑμὴν ἀπεφαίνετο 
Σωκράτης πρὸς τοὺς ὁμιλοῦντας αὐτῷ, δοκεῖ μοι δῆλον ἐκ 
τῶν εἰρημένων εἷναι" ὅτι δὲ καὶ α -τάρκεις ἐν ταῖς προςζη- 
κούσαις πράξεσιν αὐτοὺς εἷναι ἐπεμελεῖτο, νῦν τοῦτο λέξω" 
πάντων μὲν γάρ, ὧν ἐγὼ οἶδα, μάλιστα ἔμελεν αὐτῷ εἰδέ 
ναι, ὅτου τις ἐπιστήμων εἴη τῶν συνόντων αὐτῷ" ὧν δὲ 
προςήκει ἀνδρὶ καλῷ κἀγαθῷ εἰδέναι, ὅ τι μὲν αὑτὸς εἰδείη, 
πάντων προθυμότατα ἐὐίδασπεν, ὅτου δὲ αὐτὸς ἀπειρότερος 
εἴη, πρὸς τοὺς ἐπισταμένους ἦγεν αὐτούς. 2. ᾿Εδίδασκε 
δὲ καὶ μέχρι ὅτου δέοι ἔμπειρον εἷναι ἑκάστου πράγματος 
τὸν ὀρθῶς πεπαιδευμένον " αὐτίκα γεωμετρίαν μέχρι μὲν 
τούτου ἔφη δεῖν μανθάνειν, ἕως ἱκανός τις γένοιτο, εἴ ποτε 
δεήσειε, γῆν μέτρῳ ὀρθῶς ἢ παραλαθεῖν, ἢ παραδοῦναι, ἢ 
διανεῖμαι, ἢ ἔργον ἀποδείξασθαι: οὕτω δὲ τοῦτο ῥάδιον 
εἶναι μαθεῖν, ὥςτε τὸν προςέχοντα τὸν νοῦν τῇ μετρήσει, 
ἅμα τήν τε γῆν, ὁπόση ἐστίν, εἰδέναι, καὶ ὡς μετρεῖται 
ἐπιστάμενον ἀπιέναι. 8. Τὸ δὲ μέχρι τῶν. δυςξυνέτων 
διαγραμμάτων γεωμετρίαν μανθάνειν ἀπεδοκίμαζεν" ὅ τι 
μὲν γὰρ ὠφελοίη ταῦτα, οὐκ ἔφη ὁρᾶν" καίτοι ovK ἄπειρός 
γε αὐτῶν ἦν" ἔφη δὲ ταῦτα ἱκανὰ εἶναι ἀνθρώπου βίον 
᾿ κατατρίθειν, καὶ ἄλλων πολλῶν τε καὶ ὠφελίμων μαθημά 
των ἀποκωλύειν. 4. ᾿Ἐκέλευε δὲ καὶ ἀστρολογίας ἐμπεί- 
ρους γίγνεσθαι, καὶ ταύτης μέντοι μέχρι τοῦ νυκτός τε 
ὥραν, καὶ μηνός, καὶ ἐνιαυτοῦ δύνασθαι γιγνώσκειν, ἕνεκα 
πορείας τε καὶ πλοῦ, καὶ φυλακῆς, καὶ ὅσα ἄλλα ἢ νυκτός, 
ἢ μηνός, ἢ ἐνιαυτοῦ πράττεται, πρὸς ταῦτ᾽ ἔχειν τεκμηρίοις 
χρῆσθαι, τὰς ὥρας τῶν εἰρημένων διαγιγνώσκοντας " καὶ 
ταῦτα δὲ ῥᾷδια εἷναι μαθεῖν παρά τε τῶν νυκτοθηρῶν, καὶ 
κυθερνητῶν, καὶ ἄλλων πολλῶν, οἷς ἐπιμελὲς ταῦτα εἰδέ- 
ναι. ὅ. Τὸ δὲ μέχρι τούτου ἀστρονομίαν μανθάνειν, μέχρι 
τοῦ καὶ τὰ μὴ ἐν τῇ αὐτῇ περιφορᾷ ὄντα, καὶ τοὺς πλάνη. 
τάς τε καὶ ἀσταθμήτους ἀστέρας γνῶναι, καὶ τὰς ἀποστά. 
σεις αὐτῶν ἀπὸ τῆς γῆς καὶ τὰς πεγιόδους, καὶ τὰς αἰτίας 


[84 XENOPHON’S [IV. 7. δ 10 


αὐτῶν ζητοῦν: 1¢ κατατρίθεσθαι, ἰσχυρῶς ἀπέτρεπεν" ὠφέ- 
λειαν μὲν γὰρ οὐδεμίαν οὐδ᾽ ἐν τούτοις ἔφη ὁρᾶν " καίτοι 
οὐδὲ τούτων γε ἀνήκοος ἦν " ἔφη δὲ καὶ ταῦτα ἱκανὰ εἶναι 
κατατρίδειν ἀνθρώπον βίον, καὶ πολλῶν καὶ ὠφελίμων 
ἀποκωλύειν. 6. Ὅλως δὲ τῶν οὐρανίων, ἡ ἕκαστα ὁ ϑεὸς 
μηχανᾶται, φροντιστὴν γίγνεσθαι, ἀπέτρεπεν" οὔτε γὰρ 
εὑρετὰ ἀνθρώποις αὐτὰ ἐνόμιζεν εἶναι, οὔτε χαρίζεσθαι 
ϑεοῖς ἂν ἡγεῖτο τὸν ζητοῦντα, ἃ ἐκεῖνοι σαφηνίσαι οὐκ 
ἐθουλήθησαν ' κινδυνεῦσαι δ᾽ ἂν ἔφη καὶ παραφρονῆσαι 
τὸν ταῦτα μεριμνῶντα, οὐδὲν ἦττον ἢ ᾿Αναξαγόρας παρε- 
φρόνησεν, ὁ μέγιστον φρονήσας ἐπὶ τῷ τὰς τῶν ϑεῶν μη- 
χανὰς ἐξηγεῖσθαι. 7. Ἐκεῖνος γάρ, λέγων μὲν τὸ αὐτὸ 
εἶναι πῦρ τε καὶ ἥλιον, ἠγνόει, ὡς τὸ μὲν πῦρ οἱ ἄνθρωποι 
ῥᾳδίως καθορῶσιν, εἰς δὲ τὸν ἥλεον ob δύνανται ἀντιθλέ- 
πειν, καὶ ὑπὸ μὲν τοῦ ἡλίου καταλαμπόμενοι τὰ χρώματα 
μελάντερα ἔχουσιν, ὑπὸ δὲ τοῦ πυρὸς οὔ" ἠγνόει δέ, ὅτι 
καὶ τῶν ἐκ τῆς γῆς φυομένων ἄνευ μὲν ἡλίου αὐγῆς οὐδὲν 
δύναται καλῶς αὔξεσθαι, ὑπὸ δὲ τοῦ πυρὸς ϑερμαινόμενα 
πάντα ἀπόλλυται" φάσκων δὲ τὸν ἥλιον λίθον διάπυρον 
εἶναι, καὶ τοῦτο ἠγνόει, ὅτι λίθος μὲν ἐν πυρὶ ὧν οὔτε λάμ- 
met, οὔτε πολὺν χρόνον ἀντέχει, ὁ δὲ ἥλιος τὸν πάντα 
χρόνον πάντων λαμπρότατος ὧν διαμένει. 8. κέλευε δὲ 
καὶ λογισμοὺς μανθάνειν, καὶ τούτων δὲ ὁμοίως τοῖς ἄλ-. 
λοις ἐκέλευε φυλάττεσθαι τὴν μάταιον πραγματείαν, μέχρι 
δὲ τοῦ ὠφελίμου πάντα καὶ αὐτὸς συνεπεσκόπει, καὶ συν- 
διεξήει τοῖς συνοῦσι. 9. ἸΙροέτρεπε δὲ σφόδρα καὶ ὑγιείας 
ἐπιμελεῖσθαι τοὺς συνόντας, παρά τε τῶν εἰδότων μανθά- 
νοντας ὅσα ἐνδέχοιτο, καὶ ἑαυτῷ ἕκαστον προςέχοντα dia 
παντὸς τοῦ βίου, τί βρῶμα, ἢ τί πόμα, ἢ ποῖος πόνος συμ- 
φέροι αὐτῷ, καὶ πῶς τούτοις χρώμενος ὑγιεινότατ᾽ ἂν διά- 
you* τοῦ γὰρ οὕτω προςέχοντος ἑαυτῷ, ἔργον ἔφη εἶναι 
εὑρεῖν ἰατρὸν τὰ πρὸς ὑγίειαν συμφέροντα αὐτῷ μᾶλλον 
διαγιγνώσκοντα ἑαυτοῦ. 10. Ei δέ τις μᾶλλον, ἢ κατὰ 
τὴν ἀνθρωπίνην σοφίαν, ὠφελεῖσθαι βούλοιτο, συνεδούλευε 
υαντικῆς ἐπιμελεῖσθαι" τὸν γὰρ εἰδότα, dv ὧν οἱ ϑεοὶ τοῖς 


iV. 8. ᾧ 3.] MEMORABILIA. . 135 


ἀνθρώποις περὶ τῶν πραγμάτων σημαίνουσιν, οὐδέποτ᾽ ἔρη- 
μον, ἔφη, γίγνεσθαι συμθουλῆς ϑεῶν. 





CHAPTER VIII. 


SUMMARY. ; 

XENOPHON proceeds to show in this concluding chapter that the death 
of Socrates was no proof of his having been guilty of falsehood in relation 
to the internal monitor, under whose guidance he professed to act. 

The work concludes with a brief recapitulation of the arguments that 
have been advanced throughout it. 

1. Ei δέ τις, ὅτι φάσκοντος αὐτοῦ τὸ δαιμόνιον ἑαυτῷ 
προσημαίνειν, ἅ τε δέοι, καὶ ἃ μὴ δέοι ποιεῖν, ὑπὸ τῶν δι- 
καστῶν κατεγνώσθη ϑάνατος, οἴεται αὐτὸν ἐλέγχεσθαι 
περὶ τοῦ δαιμονίου ψευδόμενον, ἐννοησάτω πρῶτον μέν, ὅτι 
οὕτως ἤδη τότε πόῤῥω τῆς ἡλικίας ἦν, ὥςτ᾽ εἰ καὶ μὴ τότε, 
οὐκ ἂν πολλῷ ὕστερον τελευτῆσαι τὸν βίον " εἶτα, ὅτι τὸ 
μὲν ἀχθεινότατον τοῦ βίου, καὶ ἐν ᾧ πάντες τὴν διάνοιαν 
μειοῦνται, ἀπέλειπεν, ἀντὶ δὲ τούτου τῆς ψυχῆς τὴν ῥώμην 
ἐπιδειξάμενος, εὔκλειαν προςεκτήσατο, τήν τε δίκην πάν- 
των ἀνθρώπων ἀληθέστατα καὶ ἐλευθεριώτατα καὶ δικαιό- 
τατα εἰπών, καὶ τὴν κατάγνωσιν τοῦ ϑανάτου πρᾳότατα 
καὶ ἀνδρωδέστατα ἐνεγκών. 3. 'Ομολογεῖται γάρ, οὐδένα 
πω τῶν μνημονενομένων ἀνθρώπων κάλλιον ϑάνατον ἐνεγκ- 
εἶν" ἀνάγκη μὲν γὰρ ἐγένετο αὐτῷ, μετὰ τὴν κρίσιν τριά- 
κοντα ἡμέρας βιῶναι, διὰ τὸ Δήλια μὲν ἐκείνου τοῦ μηνὸς 
εἶναι, τὸν δὲ νόμον μηδένα ἐᾶν δημοσίᾳ ἀποθνήσκειν, ἕως 
ἂν ἡ ϑεωρία ἐκ Δήλου ἐπανέλθῃ" καὶ τὸν χρόνον τοῦτον 
ἅπασι τοῖς συνήθεσι φανερὸς ἐγένετο οὐδὲν ἀλλοιότερον 
ῥιαθιούς, ἢ τὸν ἔμπροσθεν χρόνον" καίτοι τὸν ἔμπροσθέν 
γε πάντων ἀνθρώπων μάλιστα ἐθαυμάζετο͵ ἐπὶ τῷ εὐθύμως 
τε καὶ εὐκόλως ζῆν. 3. Καὶ πῶς ἄν τις κάλλιον ἢ οὕτως 
ἀποθάνοι; ἢ ποῖος ἂν εἴη ϑάνατος καλλίων, ἢ ὃν ἂν κάλ- 
λιστά τις ἀποθάνοι; ποῖος δ᾽ ἂν γένοιτο ϑάνατος εὐδαι- 
μογνέστεοος τοῦ καλλίστσυ ; ἢ ποῖος ϑεοφιλέστερος τοῦ εὐ. 


136 XENOPHON 8 [IV. 8. καὶ Ὁ. 
” 


δαιμονεστάτου; 4. Λέξω δὲ καὶ ἃ Ἑρμογένους τοῦ “1π- 
πονίκου ἤκουσα περὶ αὐτοῦ " ἔφη γάρ, ἤδη Μελήτου γεγραμ- 
μένου αὐτὸν τὴν γραφήν, αὐτὸς ἀκούων αὐτοῦ πάντα ιᾶλ- 
λον, ἢ περὶ τῆς δίκης διαλεγομένου, λέγειν αὐτῷ, ὡς χρὴ 
σκοπεῖν ὅ τι ἀπολογήσεται " τὸν δὲ τὸ μὲν πρῶτον εἰπεῖν" 
Οὐ γὰρ δοκῶ σοι τοῦτο μελετῶν drabebiwnévar ; ἐπεὶ δὲ 
αὐτὸν ἤρετο, ὅπως ; εἰπεῖν αὑτόν, ὅτι οὐδὲν ἄλλο ποιῶν 
διαγεγένηται, ἢ διασκοπῶν μὲν τά τε δίκαια καὶ τὰ ἄδικα, 
πράττων δὲ τὰ δίκαια καὶ τῶν ἀδίκων ἀπεχόμενος, ἥνπερ 
νομίζοι καλλίστην μελέτην ἀπολογίας εἶναι. ὃ. Αὐτὸς δὲ 
πάλιν εἰπεῖν" Οὐχ ὁρᾶς, ὦ Σώκρατες, ὅτι οἱ ᾿Αθήνησι δι: 
κασταὶ πολλοὺς μὲν ἤδη μηδὲν ἀδικοῦντας, λόγῳ παρ- 
αχθέντες ἀπέκτειναν, πολλοὺς δὲ ἀδικοῦντας ἀπέλυσαν ; 
᾿Αλλᾶ νὴ τὸν Δία, φάναι αὐτόν, ὦ Ἑρμόγενες, ἤδη μου 
ἐπιχειροῦντος φροντίσαι τῆς πρὸς τοὺς δικαστὰς ἀπολογίας, 
ἠναντιώθη τὸ δαιμόνιον. 6. Καὶ αὐτὸς εἰπεῖν - Θαυμαστὰ 
λέγεις " τὸν δέ - Θαυμάζεις, φάναι, εἰ τῷ ϑεῷ δοκεῖ βέλτιον 
εἶναι, ἐμὲ τελευτᾶν τὸν βίον ἤδη; οὐκ οἷσθ᾽, ὅτι μέχρι μὲν 
τοῦδε τοῦ χρόνον ἐγὼ οὐδενὶ ἀνθρώπων ὑφείμην ἄν, οὔτε 
Βέλτιον, οὔθ᾽ ἥδιον ἐμοῦ βεθιωκέναι ; ἄριστα μὲν γὰρ οἷμαι 
ζῆν τοὺς ἄριστα ἐπιμελομένους τοῦ ὡς βελτίστους γίγνε- 
σθαι, ἥδιστα δέ, τοὺς μάλιστα αἰσθανομένους, ὅτι βελτίους 
γίγνονται. 7. “A ἐγὼ μέχρι τοῦδε τοῦ χρόνου ἠσθανόμην 
«ἐμαυτῷ συμθαίνοντα, καὶ τοῖς ἄλλοις ἀνθρώποις ἐντυγχά- 
νων, καὶ πρὸς τοὺς ἄλλους παραθεωρῶν ἐμαυτόν, οὕτω 
διατετέλεκα περὶ ἐμαυτοῦ γιγνώσκων" καὶ οὐ μόνον ἐγώ, 
ἀλλὰ καὶ οἱ ἐμοὶ φίλοι οὕτως ἔχοντες περὶ ἐμοῦ διατελοῦ 
σιν, οὐ διὰ τὸ φιλεῖν ἐμέ, καὶ γὰρ οἱ τοὺς ἄλλους φιλοῦν 
τες οὕτως ἂν εἶχον πρὸς τοὺς ἑαυτῶν φίλους, ἀλλὰ διόπερ 
καὶ αὐτοὶ ἂν οἴονται ἐμοὶ συνόντες βέλτιστοι γίγνεσθαι. 
8. Εἰ δὲ βιώσομαι πλείω χρόνον, ἴσως ἀναγκαῖον ἔσται τὰ 
τοῦ γήρως ἐπιτελεῖσθαι, καὶ ὁρᾶν τε καὶ ἀκούειν ἧττον 
καὶ διανοεῖσθαι χεῖρον, καὶ δυςμαθέστερον καὶ ἐπιλησμονέ. 
στερὸν ἀποθαίνειν, καὶ ὧν πρότερον βελτίων ἦν, τούτων 
χείρω γίγνεσθαι" ἀλλὰ μὴν ταῦτά γε μὴ αἰσθανομένῳ μὲν 


iv. 8. ὁ 11.} MEMORABILIA. 137 


ἀθίωτος ἂν εἴη ὁ βίος, αἰσθανόμενον δὲ πᾶς οὐκ ἀνάγκη 
χεῖρόν τε καὶ ἀηδέστερον ζῆν; 9. ’AAAG μὴν εἴ γε ἀδίκως 
ἀποθανοῦμαι, τοῖς μὲν ἀδίκως ἐμὲ ἀποκτείνασιν αἰσχρὸν ἂν 
εἴη τοῦτο" εἰ γὰρ τὸ ἀδικεῖν αἰσχρον ἐστι, πῶς οὐκ αἰσχρὸν 
καὶ τὸ ἀδίκως ὁτιοῦν ποιεῖν; ἐμοὶ δὲ τί αἰσχρόν, τὸ ἑτέ- 
ρους μὴ δύνασθαι περὶ ἐμοῦ τὰ δίκαια μῆτε γνῶναι, μήτε 
ποιῆσαι; 10. ‘Opa δ᾽ ἔγωγε καὶ τὴν δόξαν τῶν προγεγο- 
νότων ἀνθρώπων ἐν τοῖς ἐπιγιγνομένοις οὐχ ὁμοίαν κατα: 
λειπομένην τῶν τε ἀδικησάντων καὶ τῶν ἀδικηθέντων. 
olda δέ, ὅτι καὶ ἐγὼ ἐπιμελείας τεύξομαι ὑπ᾽ ἀνθρώπων, καὶ 
ἐὰν νῦν ἀποθάνω, οὐχ ὁμοίως τοῖς ἐμὲ ἀποκτείνασιν " oida 
γὰρ ἀεὶ μαρτυρήσεσθαί μοι, ὅτι ἐγὼ ἠδίκησα μὲν οὐδένα 
πώποτε ἀνθρώπων, οὐδὲ χείρω ἐποίησα, βελτίους δὲ ποιεῖν 
ἐπειρώμην ἀεὶ τοὺς ἐμοὶ συνόντας. Τοιαῦτα μὲν πρὸς ‘Ep- 
μογένην τε διελέχθη, καὶ πρὸς τοὺς ἄλλους. 11. Τῶν δὲ 
Σωκράτην γιγνωσκόντων, οἷος ἦν, οἱ ἀρετῆς ἐφιέμενοι πάν- 
τες ἔτι καὶ νῦν διατελοῦσι πάντων μάλιστα ποθοῦντες 
ἐκεῖνον, ὡς ὠφελιμώτατον ὄντα πρὸς ἀρετῆς ἐπιμέλειαν 
Ἐμοὶ μὲν δῆ, τοιοῦτος ὦν, οἷον ἐγὼ διήγημαι, εὐσεθὴς μὲν 
οὕτως, ὥςτε μηδὲν ἄνευ τῆς τῶν ϑεῶν γνώμης ποιεῖν, δί- 
καιος δέ, ὥςτε βλάπτειν μὲν μηδὲ μικρὸν μηδένα, ὠφελεῖν 
δὲ τὰ μέγιστα τοὺς χρωμένους αὐτῷ, ἐγκρατὴς δέ, ὥςτε 
μηδέποτε προαιρεῖσθαι τὸ ἥδιον ἀντὶ τοῦ βελτίονος, φρόνι- 
μος δέ, ὥςτε μὴ διαμαρτάνειν κρίνων τὰ βελτίω καὶ τὰ 
χείρω, μηδὲ ἄλλου προςδέεσθαι, ἀλλ᾽ αὐτάρκης εἷναι πρὸς 
τὴν τούτων γνῶσιν, ἱκανὸς δὲ καὶ λόγῳ εἰπεῖν τε καὶ διο- 
ρίσασθαι τὰ τοιαῦτα, ἱκανὸς δὲ καὶ ἄλλους δοκιμάσαι τε 
καὶ ἁμαρτάνοντας ἐξελέγξαι, καὶ προτρέψασθαι ἐπ᾽ ἀρετὴν 
καὶ καλοκἀγαθίαν, ἐδόκει τοιοῦτος εἶναι, οἷος ἂν “ἴη ἀρι- 
στός τε ἀνήρ, καὶ εὐδαιμονέστατος " εἰ δέ τῳ μὴ ἀρέσκει 
ταῦτα, παραθάλλων τὸ ἄλλων ἦθος πρὸς τωῦτ΄͵ οὕτω 
κρινέτω. | 


{pat 


᾿ς ars ko 
ick Lon By ts 








NOTES. 











NOTES. 


‘Tue Greek title of this work is ᾿Απομνημονεύμεσα, that is, narra 
tions from memory of sayings and doings, whicn we have either 
heard or seen ourselves, or else have learned from others who have 
been ear or eye witnesses of the same. It corresponds, therefore, 
strictly to the Latin term Commentarii, and the English “*‘ Memoirs ;” 
for Xenophon’s object in writing the work was not to act the philos- 
opher, but to support the character of a simple narrator, and, in de- 
scribing the life and teaching of his master, to defend him against 
the accusations of his enemies. Hence the remark ascribed to 
Xenophon in one of the Epistles of the Socratics (Ep. xv., p. 38, 
ed. Leo Allat.): δοκεῖ μέντοι χρῆναι ἡμᾶς συχχρφοῦι ἅ ποτε εἶπεν ἁνὴρ 
καὶ ἔπραξεν - καὶ αὕτη ἀπολογία γένοιτ᾽ ἂν αὐτοῦ βελτίστη εἰς τὸ νῦν 
τε καὶ εἰς τὸ ἔπειτα. 

The term Memorabilia, “things worthy of being remembered,” 
which has for a long time back been given to the present work, is 
by no means a correct translation of ἀπομνημονεύματα ; still, how- 
ever, its employment in the present case is so sanctioned by cus- 
tom, that it appears pedantic to change it. Besides, although it does 
not give an accurate idea of the Greek title, it still expresses very 
well the general scope and spirit of the work. 

It may be asked whether Xenophon merely inscribed this work 
᾿Απομνημονεύματα, or Whether (what would be more usual with us at 
the present day) something was added bY him in farther explana- 
tion of the term, as, for example, Σωκρατικά, or Σωκράτους. It is 
more than probable, both from the simple titles given by this writer 
to his other works, and which promise much less than the works 
themselves actually contain, and from the circumstance of the term 
ἀπομνημονεύματα alone being employed by the Greek writers in des- 
ignating the present work, that this latter appellation was used by 
Xenophon without any appendage. (Dionys. Hal., Art. Rhet., Ρ 57 
Compare Dieg. Laert., iii., 34. Weiske, ad ἢ. 1.) 


BOOK lI. 





CHAPTER I. 
$1 

Troi ποτὲ λόγοις. “By what arguments in the world,” 1. ¢. by 
what possible arguments. Observe the intensive force which ποτὲ 
here gives to the interrogative, and, moreover, that τίσι is here put 
for οἷςτισι, since sometimes, in indirect questions, the simple inter- 
rogative forms are used for the compound, when the indirect ques- 
tion assumes the character of the direct. (Kahner, § 877, Obs. 2, 
Jelf.\—ol γραψάμενοι Σωκράτην. “They who accused Socrates.” 
Observe the force of the middle voice. The expression γράφεσθαί 
τινα properly means, to cause the name of an accused person to be 
written down before a magistrate, and, as this was virtually done 
by the accuser’s handing in a written indictment, the full form of 
expression is γραφὴν γράφεσθαί τινα, the verb governing, in fact, a 
double accusative. But γραφήν is commonly omitted. (Stallb. ad 
Plat., Euthyphr., c.1,B. Schimann, de Comit. Athen., p. 179.) The 
accusers of Socrates were Meletus, a young tragic poet; Lycon, a 
public orator; and Anytus, a tanner, but a man of great influence 
in the state. (Consult Wiggers’ Life of Socrates, p. 407 of this vol- 
ume.)—d¢ ἄξιος εἴη ϑανάτου τῇ πόλει. “That he was deserving of 
death with regard to the state,” i. ¢., at the hands of the state. The 
dative is here employed to express a general reference. (Matthia, 
§ 387.)—ein. Observe the employment of the optative to indicate 
what others asserted, not what the writer himself believed. (Kah- 
ner, § 802, 3, b., Jef.) 

ἡ μὲν γὰρ γραφή. “For the accusation.” The particle μέν is here 
what the grammarians term solitary, that is, without its usual con- 
comitant dé. (Kahner, § 766, Jelf.)—ypag7. The accusation, as 
the word imports, was in writing, which was always the case in 
public actions. The term γραφή means properly nothing more than 
a writ. It was necessary, in the first place, that the date should be 
affixed, then the name of the magistrate before whom it was brought, 
then those of the accused and the accuser, or accusers, then the 
heads of the indictment, and, lastly, the names of the w.tnesses. 
(Schimann, de Comit. Athen., p. 179.)—rodde τὶς ἦν. “ Was some 
such a one (as this),” i. ¢., was in substance as follows. Xenophon 


NOTES TO BOOK I.—-CHAPTER I. 143 


gives here merely a general summary of the indictment, divested 
of all technicalities. Observe the indefinite air which τὶς imparts 
to τοιάδε. (Kithner, § 659, 4, Jelf.) 

ἀδικεῖ. ‘Is a wrong-doer,” i. e., does wrong in the eye of the 
law.—ot¢ μὲν ἡ πόλις νομίζει, x. τ. 4. ‘In not acknowledging (as 
such) those whom the state acknowledges as gods,” 7. 6.7 in not ac- 
knowledging by acts of worship, or, in other words, in not worship- 
ping according to the νόμοι, or established usages of the state. This 
part of the charge then-meant, that Socrates neglected the accus- 
tomed worship of his country. As regards this peculiar employ- 
ment of νομίζω, consult Stallb. ad Plat., Euthyphr., c. 11, B., and 
Abresch. ad Aisch., Choéph., 994; ad Pers., 497.—€repa καινὰ δαιμό- 
via. ‘Other strange divinities.” The allusion here is principally 
to what was called the genius, or δαιμόνιον, of Socrates.—ddixei dé 
καί. ‘ Moreover, he is a wrong-doer also.” 


ὁ 2. 

πρῶτον μὲν οὖν. ‘In the first place, then,” z. ¢., as regards the 
first charge. Observe that μέν here stands opposed in fact to dé 
in the commencement of chap. ii.—dc. In the sense of ὅτι. (Viger, 
Viii., ὁ 10, 7.)—moiw ποτ᾽ ἐχρήσαντο τεκμηρίῳ; ‘* What possible kind 
of proof did they make use of?” i. e., where in the world did they 
find any proof in support of this? Observe the indefinite force of 
ποτέ, and compare note on τίσι ποτέ, ὁ 1.---ϑύων te γὰρ φανερὸς ἦν. 
“ἘῸΓ he was both openly seen sacrificing.” Instead of the imper- 
sonal forms δῆλόν ἐστι, φανερόν ἐστι, &c., the Greeks use the per- 
sonal, as δῆλός εἶμι, φανερός εἶμι, &c., and the participle is construed 
with the subject thus created. (Kwhner, ὁ 684, Obs. 1. Jelf.)—otkox 
The domestic sacrifices of the Greeks were performed in the αὐλή 
an open and airy court, around which were arranged the apart- 
ments of the male members of the family The Romans, on the 
other hand, had their domestic altar in the compluvium, which form- 
ed an open square in the centre of the atrium.—yavrtixg. “ Divina- 
tion.” The Greek term μαντική is much more extended in mean- 
ing than the Latin divinatio, since it signifies any means by which 
the decrees of the gods can be discovered, the natural as well as 
the artificial ; that is, the seers, and the oracles, &c., where the will 
of the gods is revealed by inspiration, as well as the signs which 
the gods throw in the way of man. (Dict. Ant., s. v. Divinatio.) 

διετεθρύλητο. ‘It was commonly reported,” i. e., it was a matte: 
of common conversation. The reading of the ordinary text, dere: 
θρύλλητο, is now deservedly rejected by the best editors. (Com. 


144 NOTES TO BOOK 1I.—CHAPTER 1. 


pare Bornemann, ad loc.)—dc¢. ‘ How that.”—aly. The optativa 
in the indirect narration (oratio obliqua), to denote the assertion of 
another. (Kuhner, § 885, 2, Jelf.)—rd δαιμόνιον ἑαυτῷ σημαίνειν. 
“That the deity gave intimations unto him.” The term δαιμόνιον, 
in general, signifies the same as ϑεῖον, i. ¢., “divine,” or whatso- 
ever proceeds from the gods. Hence the expression τὸ δαιμόνιον 
(with the article) has the same meaning as τὸ ϑεῖον, “ the deity,” 
‘the divinity.” (Compare Proleg., ch.v.)—airdv αἰτιάσασθαι εἰςφέρ- 
xv. “To have accused him of introducing.” The verb airidéoua 
s often construed, as here, with an accusative and an infinitive. 
(Compare ii., 7, 12.) 


§ 3. 

καινότερον τῶν ἄλλων. Observe that ἄλλων here takes the place 
of ἢ οἱ ἄλλοι. The Greeks are so fond of the genitive with the com- 
parative, that they even put in the genitive an object to which the: 
comparison does not directly refer. (Buttmann, § 132, note 5, ed. 
Rob.)—avrixhy νομίζοντες. ““ Acknowledging the existence of an 
art of divination,” i. e., believing in divination.—olwvoic τε καὶ φή- 
μαις, x. τ. A. ‘Omens from birds, and voices, and signs, and sac- 
rifices.” By φῆμαι are meant omens taken from the voices of men, 
and hence some supply ἀνθρώπων here. By σύμϑολα are meant 
signs of various kinds, such as thunder, lightning, the meeting a 
person, &c. By ϑυσίαι are indicated the omens and presages de- 
cived from inspecting the entrails of victims.—otroi re. The par- 
ticle τὲ here stands opposed to the καί in κἀκεῖνος, so that οὗτοί re 
yap .... κἀκεῖνος is the same, in fact, as saying ὡς yap obror... . 
οὕτω καὶ ἐκεῖνος.---τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας. “ That the 
birds (which they see), or the persons that meet them.”—roi¢ μαν- 
τευομένοις. “ΤῸ those who consult by divination.”—xdkeivog dé 
οὕτως ἐνόμιζεν. “ And so, likewise, did he think” (Compare note 
on οὗτοί Te.) 


ᾧ 4, 

ἀλλ᾽ οἱ μὲν πλεῖστοι. “The majority of persons, however.” The 
particle ἀλλά here introduces a limitation to the preceding clause, 
the writer now proceeding to show how it was that Socrates, 
though entertaining these sentiments respecting divination in com- 
mon with the multitude, yet incurred the accusation of impiety. 
(Herbst, ad ἰοο.)---ἀποτρέπεσθαί τε καὶ προτρέπεσθαι. ‘That they 
are both diverted (from some things) and urged on (to others).""— 
ὥςπερ ἐγίγνωσκεν. “As he really thought,” i. ¢., as he really be- 


NOTES TO BOOK I.—CHAPTER I. | 145 


tieved.—xal πολλοῖς τῶν ξυνόντων προηγόρευε. “And he used to 
forewarn many of those who associated with him.” Socrates never 
established any particular school, and hence had no disciples, strict- 
ly so called. A circle of inquisitive men and youths, however, were 
soon assembled around him, and, charmed with his conversation 
and instruction, were attached to him with incredible affection. 
These are Xenophon’s of ξύνοντες Σωκράτει. (Consult Wiggers’ 
Life of Socrates, c. iv., p. 387 of this volume.) 

ὡς τοῦ δαιμονίου mpoonuaivovtoc. “ Asserting that the deity had 
given him a previous intimation on the subject.” Equivalent to 
λέγων τὸ δαιμόνιον προσημαίνειν. When we assign or suggest some 
reason in the mind of another person why he does any thing, it is 
usually expressed by ὡς with an accusative or genitive absolute; and 
then, in translating, some explanatory term or clause must be insert- 
ed. (Buttmann, § 145, note 5, ed. Rob.) Xenophon, in the present 
passage, and in many others, asserts that Socrates was not only pre- 
vented by his so-called genius from undertaking himself, er recom- 
mending in others any act, but was also urged to undertake or rec- 
ommend certain acts. Plato, on the other hand, expressly declares 
that the genius had only a dissuasive power, never a persuasive. 
This extraordinary discrepancy may be removed, if, with Tenne- 
mann, we suppose that Xenophon did not accurately distinguish 
between the results to which the divine voice referred, and those 
which Socrates himself inferred from its silence. If this voice, 
whenever it was heard by Socrates, was a sign of discouragement, 
it follows, of necessity, that, as often as the voice was silent, its 
silence was a sign of encouragement and exhortation. (Kihner, ad 
toc. Consult Proleg, ch. v.) 

τοῖς dé μὴ πειθομένοις μετέμελε. ‘ While it repented them if any 
did not obey him,” i. e., while, if any disobeyed his warnings, they 
had reason to repent of this. Observe the force of the conditional 
negative μή. This negative is joined with a participle when they 
ean be resolved into a conditional clause. Thus the Latin here 
would be si gui autem non parebant. (Kiuhner, § 746, 2, Jelf.) 


ὁ 5. 
καίτοι. “And yet.” Xenophon here departs from the immediate 
subject of discussion, and turns to a new statement, not referred to 
in the accusation. The charge was that Socrates introduced new 
deities, not that he wholly disbelieved in the gods.—2ddxet δ᾽ ἂν ἀμ- 
φότερα ταῦτα. ‘ Now he would have appeared (to be) both.of these.” 
lunperfect for the pluperfect, * indigate the repetition of an action 


G . 


146 NOTES TO BOOK I.—-CHAPTER I. 


That is, as often as the circumstances mentioned in the succeeding 
elause occurred, so often would he have appeared, &c. (Kakner, 
tloc. Kthner, G. G., § 424, B., Jelf.)--ei προαγορεύων ὡς ὑπὸ Beod, 
sc. “If, in forewarning them of things as shown (unto him) by 
ume deity, he were thereupon even openly uttering what was 
alse” Observe the employment of ἐφαίνετο with a participle, and 
its supplying in this way the place of an adverb, while the participle 
is to be rendered by a tense. (Buttmann, § 144, note 8, ed. Rob.)— 
«Gra. Contracted for καὶ elra. The forms κάτα and κἄπειτα (καὶ 
ἔπειτα) are often introduced before participles where we would ex- 
pect the simple εἶτα and ἔπειτα. In such cases «ai is not expletive, 
as some imagine, but has the force of “even.” (Heindorf ad Plat., 
Phed., 89, D. Stallb. ad Plat., Gorg., 457, B.)\—ért οὐκ ἂν προέλε- 
γεν. The imperfect, again, of an action often repeated.—ei μὴ ἐπί- 
orevev ἀληθεύσειν. “If he had not believed that he was about to 
speak the truth,” i. ¢., that these predictions of his would actualiy 
come to pass. 
ταῦτα δέ. “Now with regard to these things,’’ i. ¢., his believing 
that he was about to foretell what would come to pass. The train 
of ideas is as follows: A sure knowledge of the future is an attribute 
of deity alone. Hf, then, any man believes that he is going to pre- 
dict the future truly, he must, of course, refer this to the inspiration 
of deity, that is, he must, of course, believe in the existence of deity. 
(Kehner, ad loc.)\—xiorebuy δὲ ϑεοῖς. “ Now, if he trusted in gods,” 
i. e., if he were sure that his predictions would come to pass, be- 
cause they were foreshown unto him by the deity.—7d¢ ἐνόμιζεν. 
“How did he believe,” ἡ. ¢., ἘΝ ee 


§ 6. 


GAAA Re éxoles val τάδε. «Βαϊ, in truth, he did this also.” The 
particles ἀλλά μήν are here employed to express a strong affirmation 
or asseveration, and serve to introduce a new argument, and that, 
too, a very weighty one, for the purpose of proving that Socrates 
believed in the existence of gods. The adversative ἀλλά is amet 
at the calumnies of his aceusers, while μήν serves to show the con- 
fidence of his defender.—rda μὲν ἀναγκαῖα. “The things that were 
- necessary to be done,” i. e., whatever might be their issue. The 
reference is to things that must be done, as a matter of course, and 
which are required either by duty, or sound reason, or necessity 
These follow fixed and certain rules, without which they ean not be 
performed.—xai πράττειν. “Even (so) todo.” Equivalent to oir. 
καὶ eee Esanati teads ἐνόωιζον, the conjecture or 


NOTES TO BOOK I.—UHAPTER I. 147 


Leunclavius ; but, as Weiske correctly remarks, if this word referred 
to the friends of Socrates, it should have been νομίζοιεν.----περὶ δὲ τῶν 
ἀδήλων, κι τ A. With regard, however, to things that were un- 
certain in their nature how they would eventuate,” i. ¢., with regard 
to things of uncertain event.—yavrtevaouévove. ‘To consult the 
oracles.”—el ποιητέα. ‘* Whether they were to be done (or not).” 
ὁ 7. ὶ 

καὶ. ‘ Accordingly.” The particle καί is here explanatory, and 
introduces examples to illustrate the foregoing paragraph.—rovc μέλ 
λοντας καλῶς οἰκήσειν. ‘That they who intend to regulate advan- 
tageously.” «The verb olxéw here has very nearly the same force 
as διοικέω. Leunclavius prefers οἰκίζειν to οἰκήσειν, and Ernesti ac- 
tually edits οἰκίσειν. The reference, however, is not to mere build- 
ing, for in this no oracle would be needed, but to’ occupancy after 
building.—zpocdeioOar. ‘* Stand in neéd, besides other things.” Ob- 
serve the force of πρός in composition.—rexrovixdy μὲν γὰρ, κ. τ. A. 
“For, as to a man’s becoming a good builder, or smith,” &c. Sup- 
ply ἄνθρωπον as the accusative before γενέσθαι, and observe the force 
of the termination ἐκός in denoting ability or fitness. -- τῶν τοιούτων 
ἔργων ἐξεταστικόν. ‘An accurate investigator of such pursuits as 
these.” Adjectives denoting capability, fitness, skill, including 
those in ἐκός, are construed with a genitive. (Matthie, § 344.) By 
ἐξεταστικός is meant one who can discover and demonstrate the ex 
cellences or defects of different works or pursuits, although he never 
personally engaged in them: one, in other words, who is occupied 
in ϑεωρίᾳ (speculation), not in πράξει (action, or work). 

λογιστικόν. “An able reasoner.” Less correctly referred by 
some to mere ability in reckoning or computation.—rdyra τὰ τοιαῦτα 
μαϑήματα, x. τ. Δ. ‘He thought that all such things as these were 
results of learning, and were to be attained to by the understanding 
of man,” ὁ. e., by the mere exercise of human understanding, without 
our seeking for or expecting any aid from on high. Observe here 
the force of alperéa, which refers to the grasping or mastering of a 
thing, not as some suppose, to the mere choosing of it. We have 
placed a comma after μαθήματα, supplying εἶναι from the subsequent 
clause. Kihner and others, however, have no comma here, and 
give καί the force of “even,” which makes a much less natural ar- 
rangement, and one not in accordance with the usual simplicity of 
Xenophon’s style. 


148 NOTES TO BOOK I.—CHAPTER I. 


ᾧ 8. 

τὰ δέ μέγιστα τῶν ἐν τούτοις, x. τ. 2. “He said, however that 
the gods reserved unto themselves the most important of the things 
connected with these pursuits,” i. ¢., the more important results 
arising from their exercise. Supply after τούτοις the words τοῖς 
μαθήμασιν ὄντων.---ὁδῆλον εἶναι. “Was manifest.” In Greek, any 
dependent clause, in an oratio obligua, may stand in the accusative 
and infinitive, depending on a verb of saying. In Latin, this is re- 
stricted to such clauses of the oratio obliqua as are introduced by 
relative pronouns or relative conjunctions. (Kahner, § 889, Jelf.) 
- φυτευσαμένῳ. Observe the force of the middle in this word and in 
οἰκοδομησαμένῳ, as referring to the doing of a thing for’one’s self. 

el συμφέρει. ‘ Whether it be advantageous (or not).” The par- 
ticle ei is neither affirmative nor negative, but we must always as- 
certain from the context whether affirmation or negation is to be 
mplied.—iva εὐφραίνηται. “Tn order that he may be gladdened,” 
i. e., that he may enjoy happiness. O!.serve the employment of the 
subjunctive after the aorist participle, to indicate an event continued 
into present time. (Heindorf ad Plat., Protag., p. 29.)—el διὰ ταύτην 
ἀνιάσεται. ‘“ Whether he shall not be grieved on her account.” 
Observe the negative force of ei as required by the context; and, 
moreover, that ἀνεάσεται, the future middle, is to be taken in a pass- 
ive sense. (Kuhner, ad loc.)—xgdectéc. ‘ Relatives.’ Connex. 
tons by marriage.—ei στερήσεται. ‘“ Whether he shall not be de- 
prived.”” The future middle again in a passive sense. 


49. 

elvat δαιμόνιον. “ Appertains to the deity.” Observe that da:- 
μόνιον (literally “ divine”) is here opposed to all that springs from 
the operation of the human intellect.—rij¢ ἀνθρωπίνης γνώμης. * Are 
within the reach of human intellect.” Supply εἶναι.---δαιμονᾶν. 
“Are mad.” he primary meaning is, “to be possessed by an evil 
spirit,” and hence “to be driven to madness.” As δαιμονᾶν, then, 
is equivalent to ὑπὸ δαέμονοξ κατέχεσθαι, observe the oxymoron im- 
plied by it as opposed to δαιμόνιον.--- ἃ τοῖς ἀνθρώποις ἔδωκαν, κ. τ. 2. 
“ (Respecting those things) which the gods have given unto men to 
discern by learning,” i. e., by exerting their own reasoning powers. 
The participle here expresses the means, and is put in the same 
case with ἀνθρώποις. So in Latin, nobis dedit esse beat:s. In other 
words, μαθοῦσι, though it does not belong immediately to ἀνθρώποις, 
but to διακρίνειν, stands in the dative by a species of attraction 

Buttmann, § 144, note 5, ed. Rod.) 


NOTES TO BOOK I.—CHAPTER I. 140 


οἷον. ‘As for example.” Compare ii., 1, 4.---ἐπερωτῴη. The 
uptative in -ocuc, particularly in contracted verbs, has also in Attie 
the termination -oinv, -dyv. (Matthia, § 198, 2.)---ἐπὶ ζεῦγος. “Τὸ 
drive a chariot,” or, more freely, “for driving.” Equivalent, as 
Kihner remarks, to ad vehendum, on account of the absence of the 
article ; whereas, in ἐπὲ τὴν ναῦν, immediately after, the article ex 
pressed has the force of a possessive pronoun, and we must trans- 
Jate, ‘on board his ship,” equivalent to “ ἐπ navem quam quis habet.” 
(Kihner, ad loc.)\—j ἃ ἔξεστιν ἀριθμήσαντας, x. τ. A. “ΟΥ̓ (as re- 
gards those matters), which it is permitted us to become acquainted 
with by having counted, or measured, or weighed them.” Here the 
participle is in the accusative, because the dative ἀνθρώποις is not 
expressed. (Matthie, § 536.) Even when the dative is expressed, 
an accusative sometimes follows, as in Latin, “ vobis expedit esse 
bonos.—rovc τὰ τοιαῦτα, x. τ. A. The insertion of these words con- 
verts the preceding clause, ἢ ἃ ἔξεστιν, x. τ. 2., into an anacoluthon. 
(Herm. ad Vig., p. 894.) 

ἃ μὲν μαθόντας, x. τ. A. The participle is again put in the accu- 
sative, because the dative ἀνθρώποις is not expressed.—roic ϑεοὺς 
γὰρ οἷς ἄν, x. τι Δ. An answer in effect to those, who complained 
that the gods did not signify the future to all men without distinc- 
tion.—iAew. Attic for 7Aaoe On the accentuation, consult Matthia. 
ὁ 70, 6. 


§ 10. 


ἀλλὰ μὴν ἐκεῖνός ye. ‘ But certainly he at least.” Compare note 
on ἀλλὰ μήν, in § 6.—dei μέν. The particle μέν is here opposed to 
δέ at the commencement of § 11, and the whole passage is worthy 
of notice on account of another μέν and δέ intervening, namely, ἔλεγε 
Va ξιρυα τοῖς δὲ βουλομένοις.---τοὺς περιπάτους. ‘* The public 
walks.” The term περίπατος properly means “ἃ walking about ;” 
here, however, by περέπατοι are meant porticoes, or covered places 
for walking, built for the use of the public, to take air and exercise 
in, and intended especially for those who walked for the benefit of 
their health. The school of Aristotle was called the peripatetic, be- 
cause he taught walking in a περίπατος of the Lyceum at Athens.— 
γυμνάσια. The Greek gymnasia were not only schools of exercise, 
but also places of meeting for philosophers, and all persons who 
sought intellectual amusements.—AnOotence ἀγορᾶς. “ΑἹ the time 
of full market,” i. e., at the time of day when the market-place was 
usually crowded. The expression πλήθουσα ἀγορά was employed 
to signify the time from about nine to t velve o’clock. The earlier 


150 NOTES TO BOOK I.—CHAPTER I. 


part ΟἹ the morning, previous to this, was termed πρωΐ, or rod τῆς 
ἡμέρας. Compare Anab., i., 8, 1. 

ὅπου πλείστοις μέλλοι συνέσεσθαι. ‘ Where he would 568 likely ta 
hold intercourse with the greatest number of persons,” i. e., where 
he thought he would meet with most. Sometimes the oratio obliqua 
is used in the dependent clauses of an oratio recta, when it is to be 
marked, that a statement is made, not as by the speaker himself, 
but as passing in another person’s mind. (Kahner, ᾧ 585, Obs., Jel/.) 
-καὶ ἔλεγε μὲν ὡς τὸ πολύ. “* And he was for the most part engaged 
in conversation.” Socrates never delivered any complete discourse, 
but conversed with his hearers in a friendly manner, on topics just 
as they were suggested by the occasion. 


§ 11. 


Σωκράτους. .... οὔτε πράττοντος εἶδεν, οὔτε λέγοντος ἤκουσεν. 
« Either saw Socrates doing, or heard him saying.” Verbs of seeing 
are not properly construed with the genitive except in poetry Here, 
however, εἶδεν is construed with πράττοντος, in order to preserve 
‘the symmetry of expression, since λέγοντος ἤκδυσεν immediately foi- 
lows. (Kahner, 528, Anm., 3, Germ. εα.}---τῆς τῶν πάντων φύσεως. 
“The nature of the universe.” The inquiries of Socrates were 
turned away from the speculative questions which had engaged pre- 
vious philosophers, such as the origin and formation of the world, 
the unity of the first cause and the variety of its operations, in short, 
from divine to human affairs. ° 
ἧπερ. “As.” Literally, (“in the way) in which.” Supply ὁδῷ. 
--ὅπως ὁ καλούμενος, x. τ. 2. ‘How that which was called κόσμος 
by the professors of wisdom was brought into being.” By κόσμος is 
here meant “the world,” or “ universe,’’ so called from its perfect 
arrangement and order, and hence opposed to the indigesta moles of 
Chaos. The term is said to have been first employed in this sense 
by Pythagoras. The Latin mundus corresponds exactly to this 
(Phot., Biblioth., cod. 659. Compare Bentley, Phal., p. 391, ed. Dyce.) 
--σοφιστῶν. Employed herein the sense of φιλοσόφων. The earlier 
philosophers were all called cogccrai, in the better sense of the term. 
Pythagoras first modestly styled himself φιλόσοφος, or a lover of 
knowledge or wisdom for its own sake, an amateur. We must not 
confound these σοφισταί with the later sophists in the time of Soc- 
rates.—fév. This reading occurs in one MS., and in-the early edi- 
tions. Most of the MSS. have ἔχει, which Zeune, Schneider, Bor 
Remann, Dindorf, and others have adopted. Consult, however, 
Kuhner’s note. oa 


NOTES TO BOOK I.—CHAPTER .. 151i 


τίσιν ἀνάγκαις. “ΒΥ what fixed laws.” By ἀνάγκη is τὰ ant ἢ 
«- taved necessity,” and by ἀνάγκαι, in the plural, parts of that neces- 
sitv, i. e., fixed laws, or, as we say, “laws of nature.”—rdp otpar- 
fev. ‘Of the heavenly phenomena,” i. e., of the appearances and 
movements in the heavens, namely, the changes of day and night, 
the courses of the stars, sun, and moon, ἄο.--- τοὺς φροντίζοντας. 
“That they who scrutinized into,” i. e., busied themselves about. 


§ 12. 


καὶ πρῶτον μέν. The particle μέν is here opposed to dé in the com- 
mencement of ὁ 15, ἐσκόπει δέ, κ. τ. A—atrGv ἐσκόπει. ‘He used 
to consider with regard to them,” 7. e., he used in their case to in- 
dulge in the following train of reflection and inquiry. The refer- 
ence in αὐτῶν is to of φροντίζοντες τὰ τοιαῦτα, Mentioned at the close 
of the preceding section. The genitive αὐτῶν itself is not, however, 
a partitive one, as Seyffert explains it, but is to be taken in its gen- 
eral sense of “ with regard to,” “in respect of.” (Matthie, § 337.) 
Sometimes this idea is expressed still more clearly by the addition 
of περί, as at the beginning of ὁ 15. (Compare Kuhner, § 486, Obs. 
1, Jelf.)--zétepad ποτε. ‘* Whether possibly.”—rdv@pémiva. ‘“* Hu- 
man affairs,” i. ¢., the things relating to man as a moral and social 
being, his duties, &c. Schneider and others read τἀνθρώπεια, from 
some MSS., but without any necessity, since ἀνθρώπινα and ἀνθρώ- 
πεια are often used the one for the other. (Καλπεσ, ad loc.) The 
strict distinction between the two forms, though very seldom ob- 
served, and neglected also in the present instance, is as follows: 
ἀνθρώπινα means things done by man; and ἀνθρώπεια, things that 
belong to, or benefit man’s nature. 

ἔρχονται ἐπὶ τὸ περὲ τῶν τοιούτων φροντίζειν. ‘They enter nnon 
the investigation of such topics as these,” 7. e., they proceed to spee- 
ulate on physical phenomena.—zapévrec. “ΒΥ having neglected,” 
i. e., by having considered them unworthy their notice.—rd δαιμόνια. 
«Celestial matters,” 7. e., the phenomena of the qeavens; the 
changes of seasons, &c. Compare the latter part of § 15; ποιήσειν, 
ὅταν βούλωνται, καὶ ἀνέμους, κ. τ. λ.---τὰ mpochxovra. ‘Their duty.” 
More literally, “the things that become them,” ἑ. e.. as men and 
moral beings. ἢ : 


τ δ ΝΠ" it p33.) 


εἰ μὴ φανερὸν ai αὐτοῖς ἐστιν. “lf it is not manifest unto them.” 
The particle ei is commonly said to be employed, in such construc- 
tions as the present, after ϑαυμάζω, and some other verbs expressing 


LS . se ew 


* Δ 
Εν 


® 


152 NOTES TO BOOK I.—CHAPTER If. 


* emotions of the mind, in place of ὅτε. Strictly speaking, however 


ei is purposely used in such cases, tc carry with it an expressios 
of uncertainty and doubt. The Attic custom of avoiding a tone of 
decision in discourse was the occasion of this and, in accordance 
with this custom, εἰ is used of things not only highly probable, but, 
as in the present instance, entirely certain. (Buttmann, § 149, Rob.) 
—inel καὶ τοὺς μέγιστον φρονοῦντας, x. r.A. “Since that eveu they 
who pride themselves most upon discoursing concerning such mat- 
ters as these.” For the construction here with the infinitive dofa- 
few, consult note on δῆλον εἶναι, § 8. The verb φρονεῖν, with ἐπί 
and a dative, signifies “10 pride one’s self upon something.” It is 
usually accompanied by the adverb μέγα. (Compare Matthia, ὁ 585, 
ὑ.γ)---ΔΣιακεῖσθαι. “Are affected,” i. ¢., act. 


4 14. 


τῶν τε γὰρ μαινομένων. The particle τέ here corresponds to τέ in 
the words τῶν re μεριμνώντων, and the two sentences are to be re- 
garded as parallel to one another. The τέ in the first scutence is 
to be rendered ‘‘as,” and in the second “so.” Xenophon rarely 
connects by meuns of 7/.... τέ. Such an arrangement occurs 


more frequently in poetry ; whereas, in prose, we generally find it 
“Only when whole sentences, or, at Jeast, complete portions of sen- 
“tencos, are to be connected. (Kushner, 754, 3, Jelf.)—r yj φοδερὰ 

φοδεῖσθαι. Compare Horat., Sat., ii., 3,53: “ Est genus unu Stul- 


titia nihilum metuenda timentis.”—iv ὄχλῳ. “ Amid a crowd” i. ¢., 
before a large concourse.—owd’ ἐξιτητέον εἰς ἀνθρώπους εἶναι. “That 
they must not even go out among men,” i. ¢., go into public. With 
ἐξιτητέον supply αὐτοῖς. Neuter verbals in réov denote necessity, 
and answer to the Latin gerund in dum. 

λίθους καὶ ξύλα τὰ τυχόντα. ‘Stones and common pieces of 
wood,” 1. e., stocks and stones. The participle τυχών is often used 
to signify any thing common or comparatively worthless ; any thirg 
which may be met with any where. Hence ξύλα τὰ τυχόντα wil 
mean literally “ pieces of wood that meet us, (i. e., with which we 
meet), any where and at any time ;” in which observe the force of 
the aorist. Schneider thinks that by λίθους and ξύλα statues of 
stone or wood are here meant, but the epithet τὰ τυγόντα clearly 
disproves this. Xenophon, on the contrary, al.udes, as Kahner cor- 
rectly remarks, to the principle of Fetichism, that Is, the worship of 
material substances, such as stones, plants, weapons, &c., a species 
of idolatry still common among the negro tribes in some of the west. 
ern parts of Africa. 


Af A [ PD tee) ἢ 
a.) .9): ἃ 2 μετ 


NOTES TO BOOK I.—CHAPTER I. 153 


τῶν μεριμιώντων. “ΟΥ̓ those who speculate,” z. ¢., who seck to 
pry narrowly into. The verb μεριμνῶ is much stronger than φρον- 
τίζω, and means, properly, “10 take anxious thought” about any 
thing, ‘‘to think earnestly upon,” and hence, ‘to scan minutely,” 
ἄο.--ὃν μόνον τὸ ὃν εἶναι. ‘That there is one world alone.” More 
literally, ‘that whatever exists is one alone.” The meaning is, 
that all parts of nature form one grand whole, one world or universe, 
or, as Cicero expresses it (Acad., ii., 37), ‘‘ unwm esse omnia.” This 
was the doctrine of Thales, Pythagoras, Empedocles, Xenophanes, 
Parmenides, Heraclitus, Anaxagoras, and others, namely, ἕνα τὸν 
κόσμον εἶναι, or ἕν εἶναι τὰ πάντα καλούμενα.---ἄπειρα τὸ πλῆθος. 
‘That there are worlds infinite in number.” More literally, «thai 
the things which exist are infinite in number.” Supply τὰ ὄντα 
εἷναι. As τὸ ὄν in the previous clause is equivalent to κόσμον, sc 
τὰ ὄντα here will be the same as κόσμους. This was the doctrine 
of Anaximander, Anaximenes, Archelaus, &c. Compare Stobeus, 
Eclog. Phys., i., 22: ᾿Αναξίμανδρος, ᾿Αναξιμένης, ᾿Αρχέλαος... .. 
ἀπείρους κόσμους ἐν τῷ ἀπείρῳ. 

ἀεὶ κινεῖσθαι πάντα. ‘* That all things are in a state of constant 
motion.” This was, in particular, the doctrine of Heraclitus, whe 
maintained that there was no such thing as rest in the universe, 
but that all things were involved in constant vicissitude and change, 
which he called τὴν τῶν πάντων ῥοήν. Compare Stobeus, Ecl. Phys., 
1, 20: Ἡράκλειτος ἠρεμίαν μὲν καὶ στάσιν ἐκ τῶν ὅλων ἀνήρει, κίνησιν 
δὲ τοῖς πᾶσιν ἀπεδίδου.---οὐδὲν ἂν ποτε κινηθῆναι. That nothing 
could ever have been set in motion.” This was, in particular, the 
doctrine of Zeno of Helea or Velia, in southern Italy, and the found- 
er of the Eleatic sect. He is said to have argued with great 
subtlety against the possibility of motion. Observe here the em. 
ployment of ἄν with the infinitive, giving to that mood the same sig- 
nification as the optative with dv would have in the resolution by 
means of the finite verb. (Matthia, § 597, 1, α.)---πάντα γίγνεσθαί 
τε καὶ ἀπόλλυσθαι. ‘That all things are both produced and de- 
stroyed,” i. e., have an origin and consequent destruction. The al- 
lusion is to the doctrine of Leucippus, the author of the Atomic 
theory, and his pupil Democritus, who maintained that all things 
were produced from the concourse (σύγκρισις) of atoms, and de- 
stroyed again by their separation from one another, or decomposition 
(dtdxptowc).—rote δὲ οὔτ᾽ ἂν γενέσθαι, κι τ. A. ‘Unto others, that 
nothing ever could have been produced or will perish,” i. ¢., ever 
could have had a beginning or will have an end. This was the 
toctrine of Zeno, the founder of the Eleatic sect, already referred to 

G2 


haces 


er. 





Wek 


154 NOTES TO BOOK I.—CHAPTER 10 


§ 15. 


ἐσκόπει δὲ περὶ αὐτῶν, x. 7.2. Compare note on the conuuence- 
ment of ὁ 12.—dp. ‘ Whether.”—7r ἀνθρώπεια. ““ Human arts,” 
Literally, “the things appertaining to man.” —rov0’, 6 re dv μάθωσιν, 
ποιήσειν. * That they will practice that, whatsoever they may have 
learned.”—oi τὰ ϑεῖα ζητοῦντες. ‘They who seek to investigate 
celestial things.”—al¢ ἀνάγκαις. Compare § 11.—idara. * Rains.” 
—<dpac. ‘“Seasons.”—xai ὅτου δ' ἄλλους “And whatever else 
also.” Observe the force of dé.— τῶν τοιούτων ἕκαστα. “In what 
way each of such things as these.” Supply ὁδῷ after 7. 


§ 16. 


τῶν ταῦτα πραγματευομένων. ‘Those who busied themselves 
about ‘these things.” The verb πραγματεύομαι properly means “to 
make any thing one’s business,” “to work at it,” ‘to take it in 
hand.”—avrig δὲ περὶ τῶν ἀνθρωπείων ἂν dei διελέγετο. ‘ He him- 
self, however, was always, as often as an oppotunity occurred, 
conversing on subjects relative to man.” We have given ἄν here, 
with the imperfect indicative, the meaning assigned to it by Her- 
mann (ad Vig., p. 820. Compare Reisig, de vi et usu ἄν particule, 
p. 115). Our common English idiom, however, would answer just 
as well, and would, besides, harmonize better with ἀεί, ‘He himself, 
however, would always be conversing,” &c.—réy ἀνθρωπείων. Soce 
_ Yates, as we have already observed, strove to turn the attention of 


his countrymen from speculative questions of a physical nature to 


‘the subject of moral duties, and to the love of virtue; and hence 
Cicero might well say of him that he was the first who called down 
philosophy from heaven to earth, and introduced her into the cities 
and habitations of men, that she might instruct them concerning 
life and manners, concerning good and evil things. (Tusc. Quest., 
y., 4.) ᾿ 

σκοπῶν. “Considering,” i. e., ἱπυθβιραίησ. ---τί σωφροσύνη, τὶ 
μανια. ‘* What self-control, what mad desire.” Μανία here stands 
opposed to σωφροσύνη, as in Plato’s Protagoras (323, B.): ὃ ἐκεῖ σω- 
ὁροσύνην ἡγοῦντο elvai,..... ἐνταῦθα μανίαν.---ἀνδρεία. ‘* Manili- 
aess.” For ἀνδρεία in this place, Stephens and Zeune write ἀνδρία, 
tontrary to all the MSS. ᾿Ανδρία is properly “ fortitude,” whereas 
ere the idea of courage is required, in opposition to cowardice or 
νειλία. (Consult Kihner, ad loc., and compare iv., 6, 10.)—moAurt- 
adc. “A statesman.” Literally, “one skilled in regulating the 
affairs of a state.”—dpx κὸς ἀνθρώτων. “ One skilled in governing 
men ""---καλοὺς κἀγαθγύς. “Honorable and worthy.” The ethica! 


NOTES TO BOOK I.—CHAPTER I. 158 


meaning of this well-known form of expression must of cuurse be 
here adopted, as required by the context. As regards its political 
meaning, consult Grote’s History of Greece, vol. iii., p. 62, note, 
where some excellent remarks will be found on the frequent con- 
founding of the two significations.—dvdéparodddere ἂν δικαίως κεκλῆ- 
σθαι. ‘Might justly be called slavish,” 2. e., of servile spirit, low 
minded, and hence unable to appreciate the beauties of mural ex- 
cellence. 


§ 17. 


ὅσα μὲν οὖν μὴ φανερὸς ἦν, κι τ. A. “ With regard, then, to as 
many things as it was not manifest how he thought respecting 
them,” i. e., with respect to things about which it was not clear 
what the sentiments of Socrates were. Observe the employment 
of the personal φανερός for the impersonal φανερόν, and compare 
note on ϑύων τε γὰρ φανερὸς ἣν, § 2.--ο-΄ὐπὲρ τούτων. For περὶ τού- 
τῶν, because περὲ αὐτοῦ immediately (Ὁ]]ονν8.--- παραγνῶναι τοὺς 
δικαστάς. ‘That his judges gave a wrong judgment.” The verb 
παραγιγνώσκω means properly “to decide beside the right,” i. 6., not 
in a line, or in accordance with it.—d:xaordc. The trial of Socrates 
took place in the court called Heliza (‘HAcaia), where all the more 
important cases were tried. The whole number of dicasts present 
at any one time was usually about five hundred; on some occa- 
sions, however, it was diminished to two hundred, or four hundred, 
while on others it rose to one thousand or one thousand five hund- 
red.—ei μὴ τούτων ἐνεθυμήθησαν. The verb ἐνθυμεῖσθαι is construed 
with the genitive of the thing, with or without the preposition περί, 
in the sense of ‘to think upon;” whereas with an accusative, it 
signifies “to lay to heart,” ‘to consider well,” ‘to weigh any thing 
in the mind.” “yt 


§ 18. 


βουλεύσας γάρ ποτε. ‘For having, on one occasion, been chosen 
a senator.” Observe here the force of the aorist ; βουλεύσας being 
equivalent to senator factus, whereas βουλεύων would mean “ being 
a senator.” The Athenian senators (βουλευταί) were chosen by lot. 
The senate itself consisted of five hundred members, chosen in 
fifties from each of the ten tribes. These five hundred were divid- 
ed, according to their tribes, into ten bodies of fifty each, called 
mputaveiat. Each prytaneia presided over the state for thirty-five 
or thirty-six days, and from them were elected by lot ten πρόεδροι, 
for each seven days, whose office it was to preside in the senate. 
ne of these πρόεδροι was chosen daily, by lot, to sit as ἐπιστάτης. 


᾿ σ͵σ : 
156 NOTES #0 BOOK’.—CHAPTER 1. 


or * presiding officer,” in both the senate and the assembly of tne 
penple, and he had the power of passing or rejecting any thing that 
was proposed to him. He had also the key of the treasury. As his 
office involved very important powers, it lasted for only a single day 

τὸν βουλευτικὸν ὅρκον. ‘The senatorial oath.” --- ὀμόσας - " -- 
γενόμενος. Observe the asyndeton. Two or more participles often 
stand in the same sentence without being connected by a copulative 
conjunction καί or τέ. This is the case when the participles are 
vpposed to each other, or in a climax, or where (as in the present 
instance) two or more single actions are brought forward in rapid 
succession. (Kahner, ὁ 706, Jelf.) 

ἐν ᾧ ἦν κατὰ τοὺς νόμους βουλεύσειν. ‘In which it was (contain 
ed), that he will discharge the duties of a senator according to the 
laws,” i. e., in which there was a clause to that effect. The ex- 
pression κατὰ τοὺς νόμους βουλεύσειν is the subject of ἦν.--τὲν τῷ 
δήμῳ. “ Over the people,” i. ε., in the assembly of the people. 
Literally, ‘among the people.”—zapa τοὺς νόμους ἐννέα στρατηγούς, 
κι τ. 4. “To put to death by a single vote, in violation of the laws, 
all the nine commanders, namely, Thrasyllus and Erasinides, with 
their colleagues.” The Athenian commanders here referred to had 
gained a brilliant naval victory over the Lacedemonians, near the 
islands called Arginuse#, B.C. 406. After the battle, however, a 
tempest arose, which prevented the Athenian leaders from saving 
the shipwrecked sailors and soldiers, and from taking up and bury- 
ing the dead. For this omission they were publicly accused, and 
six of them, who had returned to Athens, were put to death. A 
discrepancy, however, exists with regard to the number of these 
commanders. The text here says nine (ἐννέα), but Xenophon him- 
self, elsewhere, makes the number only eight (Hist. Gr., i., 7), and 
this last would appear to be the more correct sum. (Compare 
Kuhn ad 21., V. H., iii. 17.) The whole number of commander 
was originally ten (Diod. Sic., xiii., 74); but one of them, Arches- 
tratus, died at Mytilene, and Conon, another, was not present at 
the fight. (Xen., Hist. Gr., i., 6, seqq-) 

μιᾷ ψήφῳ. This was illegal, because, according to law, each 
commander ought to have been tried separately. (Xen., Hist. Gr., 
i., 7,37.) Observe, moreover, that these words are placed imme- 
fliately after ἐννέα στρατηγούς, to render the opposition more strik- 
ing.—rtov¢ ἀμφὶ Θράσυλλον καὶ ᾿Ερασινίδην. A well-known Greek 
idiom. (Matthie, § 583.) Thrasvilus and Erasinides are here spe- 
cially named, because they were the two most prominent objects of 
attack. At seems that after the νὼ: tee Athenian commandera 


δε πον. , ἋΣ 


τ if wa f > 4 i 


/ CA TL 4 Ay a) 
χω AML 4) 2 
NOTES TO BOOK’ I.—CHAPTER «. - 15) 


spent very little, if any time, in pursuit of the flying enemy, but, hav - 
ing returned to their station at the Arginuse, held a council on the 
course to be next adopted. On this occasion, Diomedon, one ot 
their number, thought that their first care should be to save as many 
as they could of their own people and of the disabled vessels, and 
that the whole fleet ought for this purpose to sail immediately to 
the scene of the action. Erasinides, however, contended that it was 
of greater importance to proceed directly with the utmost speed to 
Mytilene, that they might surprise and overpower the enemy’s 
squadron, which was still blockading it. But Thrasyllus suggested 
that both these objects might be accomplished, if they detached a 
squadron sufficient to take care of the wrecks, and sailed with the 
rest of their forces to Mytilene. His advice was adopted. LErasin- 
‘des and Thrasyllus, therefore, became particularly obnoxious to 
dopular resentment. (Xen., Hist. Gr., i., 7, 31, seqg. Thirlwall’s 
Hist. of Greece, vol. iv., p. 123, 12mo ed.) 

οὐκ ἠθέλησεν ἐπιψηφίσαι. ‘He refused to put it to vote.” As 
ἐπιστάτης, he had full power to pursue such a course, and his refusal 
saved the accused for that day. The other πρόεδροι, however, did 
not dare to imitate his noble firmness.—dpy:fouévov μὲν τοῦ δήμου. 
‘‘ Although the people were incensed against him.” — δυνατῶν. In 
particular, Theramenes and Callixenus. (Compare Xen., Hist. Gr., 
i, 7. Plat., Apol., 6. 20.)—zepi πλείονος ἐποιήσατο. ‘He deemed 
it of far more importance to himself.” Literally, ‘he made it for 
himself a thing above more (than ordinary).”’ Observe the force oi 
the middle voice.—xai φυλάξασθαι τοὺς ἀπειλοῦντας. “ And to take 
heed of those who threatened,” i. e., to consult his personal safety 
by obeying their behests. Literally, “to guard himself agains 
those who threatened.” Observe again the force of the middle. 


ὁ 19. if 


καὶ yap ἐνόμιζεν. “ And (no wonder he acted thus), for he thought.’ 
Observe the elliptical force of καὶ γάρ, like that of the Latin etenim 
—éiniue? εἴσθαι ἀνθρώπων. “Exercise a superintendence over men.” 
—oby ὃν τρόπον. “Not in the way in which.” The accusative is 
here employed absolutely, with a kind of adverbial force. (Com- 
pare Matthie, § 425.)—rda μὲν εἰδέναι, τὰ δ᾽ οὐκ εἰδέναι. Some of 
the ancient philosophers thought that the gods took notice merely 
f the more important class of actions, and neglected those of minor 
importance. Compare Cicero, N. D., ii., 66: ‘ Magna dii curant, 
parva negligunt ;” and again (iii., 35): “ At enim minora dit negh 
gunt, neque agellos singulorum nec viticulas perseguuntur.’—kai τὰ 


[58 * NOTES TO BOOK I.—CHAPTER It. 


σιγῇ βουλευὸ μενα. ‘And those that are planned by us in silence,” 
i. ¢., and our most secret thoughts. Observe that τὰ σιγῇ βουλευδ- 
μενα are here opposed to the combined idea in ta λεγόμενα and 
πραττόμενα, since if these two latter expressions were not intended 
to form one united idea, πραττόμενα would have the article. (Herbst, 
ad loc.)—onuaiverv. * Give indications,” i. ¢., signs and omens. 


§ 20, 

ὅπως ποτέ. ** How in the world.”—zepi τοὺς ϑεοὺς μὴ σωφρονειν. 
‘‘Was not sound in his belief respecting the gods.” Literally, 
“was not sound of mind with respect to the gods.’’—7ore. “Αἱ 
any time.”—old τις ἂν καὶ λέγων, x. τ. A. “As, Were one both to 
say and do, he would both be in reality, and would be considered to 
be, a most pious man.” Literally, ‘as one both saying and doing 
would both be,” ἄς. Observe that ἄν belongs here in construction 
to the optative coming after. The position of this particle in a sen- 
tence depends wholly on euphony, or perhaps, also, on the need of 
making the uncertainty expressed by it earlier or later perceptible. 
( Buttmann, § 139, note 4, Rob.) 





CHAPTER II. 
§ 1. 

καὶ τὸ πεισθῆναΐ τινας. “The circumstance, also, that certain 
persons were persuaded.” ‘This is taken as the subject to φαένεται, 
the infinitive with the neuter.of the article having the force of a 
substantive. (Matthie, § 539.).---πρὸς τοῖς εἰρημένοις. “In addition 
‘so the things that have been mentioned,” i. ¢., to what has been al- 
ready said of him in the preceding chapter.—d¢pod:ctwy, καὶ γαστρός, 
«x t. A. ‘Was the most temperate of all men as regarded sensual 
pleasures and appetite.” Kihner observes that ἀφροδισίων and 
γαστρός, being without the articles, have the force of verbs, a remark 
altogether out of place here, and only calculated to mislead.—zxpi¢ 
χειμῶνα. On Socrates’ endurance of cold, consult Wiggers’ life of 
him, p. 397 of this volume.—zpd¢ τὸ μετρίων δεῖσθαι, x. τ. A. “80 
trained to want but little.” Literally, ‘to the wanting of moderate 
things.” The infinitive with the neuter of the article again em- 
ployed as a noun.—zdpv μικρὰ κεκτημένος. “ Although possessing 
very trifling means.” In the CEconomicus of Xenophon (ti 3), 
Socrates remarks; to Critobulus, that, if he could find a reasonable 
purehaser, he should perhaps get five coal bod. he tina in- 
einding his house. Five mine are equal to mina being 


equal to $88, 


NOTES TO BOOK I.—CHAPTER II. 159 


equivalent to $1760. Observe the construction here of the nom- 
imative κεκτημένος with the infinitive ἔχειν. The particles ὡς and 
ὥςτε, With an infinitive, are joined with a nominative, when the 
verb on which the particle depends is one referring to the same 
thing of person as that nominative. (Kihner, § 863, Obs. 5, Jelf.j 
--ἀρκοῦντα. “A sufficiency.” Literally, “ sufficient things.” 


§ 2. 

αὐτὸς Ov τοιοῦτος. ‘Being such a one himself,” 7. ¢., when such 
was his own character.—dyv ἐποίησεν. ““ Could he have made,” i. 6.» 
could he have been likely to make.—mpd¢ τὸ πονεῖν μαλακούς. “ Ef 
feminate with regard to undergoing labor.” —4dAA’ ἔπαυσε μὲν τούτων 
τολλούς. ‘(He did not do this), on the contrary, he caused many 
to cease from these (habits).” Observe, that ἀλλά here refers to 
the answer of the foregoing question in the negative. The verb 
παύω, in the active voice, is, ‘to cause another to cease ;’ in the 
middle, ‘‘to cause one’s self to cease,”’ or simply, **to cease.” The 
particle μέν refere to § 3.—dv ἑαυτῶν ἐπιμελῶνται. “If they take 
care of themselves.” Observe that dy is here the conditional par- 
ticle contracted from ἐάν, which usually begins a proposition or 
clause, and is thus distinguished from the potential or radical ἄν, 
which commonly stands after one or more words in a clause.—xaA 
οὺς καὶ ἀγαθούς. Compare notes on § 16. 

ᾧ 3. » 

καίτοι γε. “ Althoughindeed.” Equivalent to the Latin guanguam 
guidem. Compare iv., 2, 7.—r@ φανερὸς εἶναι τοιοῦτος dv. “ΒΥ 
nis being manifest that he was such a person,” i. 6.) by its being 
manifest that he was, &c. The nominative with the infinitive by . 
attraction.. Compare Kihner, ᾧ 672, 2, Jelf.—ovvdiarpibovrac. Soc- 
rates never called his followers μαθητάς, but συνόντας, συνδιατρίθον- 
τας, γνωρίμους, ἐπιτηδείους. ( Weiske, ad loc.) In this way he placed 
himself in direct opposition to the sophists, who vainly boasted that 
they could effect all things by their pretended lessons of wisdom. 
(Kihner, ad loc.)—ékeivov. ‘In place of αὐτόν. This change of 
ἐκεῖνος for αὐτός often takes place, but always where strong oppo- 
sition is to be marked, an idea which αὐτός itself does not express, 
(Kuhner, ad loc.)—rototcde. ‘Such as he was,” i. e., of similar 
character. - 


ὁ 4. ς 
ἀλλὰ μὴν καὶ τοῦ σώματος, x. Tt. Δ. “But, in truth, he was both 
vmself not neglectful of the body also,” &c. The idea is, that he 


160 NOTES TO BOOK 1.—CHAPTER It. 


attended not only to the mind, but also to the body. With regard te 
ἀλλὰ μήν, consult notes on i., 1, 6.—rd μὲν οὖν ὑπερεσθίοντα, x. τ. 2. 
“He did not approve, accordingly, that one eating above measure 
labor above measure,” i. ¢, he did not approve of over-exercise 
in connection with over-eating. The allusion appears to be to the 
ancient Athlet#, whose voracity was as proverbial as their exer- 
cises and traming were severe. Compare Athenzus, x., 5: πάν- 
τες οἱ ἀθλοῦντες, μετὰ TOV γυμνασμάτων, καὶ ἐσθίειν πολλὰ διδάσκονται, 
and also Upton ad Epictet., Diss. iii., 15, 3.---τὸ δέ, ὅσα γ᾽ ἡδέως, κ. 
τ. A. “But he approved of duly digesting by sufficient exercise 
those things, as many as the appetite receives with pleasure.” Ob- 
serve that ψυχή denotes not only the soul, but also its desires, pro- 
pensities, appetites, &c. A similar usage prevails in the case of 
the Latin animus.—ixzovetv. Literally, “to work off,” i. ¢., to di- 
gest by labor —t&w. “Habit,” 7. ¢., mode of life —iy:ewqy τε ixa- 
vac εἶναι. “Was both conducive to health in a sufficient degree.” 
Adverbs placed after adjectives, like ἱκανῶς in the present instance, 
are intended to have an emphatic force. (Stallb. ad Plat., Phaedr., 
p. 256, E.)—riv τῆς ψυχῆς ἐπιμέλειαν. “The proper care of the 
intellect,” i. ¢., its due cultivation. 


§ 5. 


ἀλλ᾽ ob μὴν ἦν. “ But yet, most assuredly, he was not.” The 
particles οὐ μήν are often employed when something is opposed, 
with a strong assertive force, to what has gone before. It was 
stated in the previous section that Socrates was neither neglect- 
ful of the body himself, nor commended those who were ; still, how- 
_ ever, it is here remarked, he was by no means an effeminate man. 
(Kihner, ad loc.)\—dAafovixéc. A covert hit at the Sophists, who 
were famed for ostentatious display of all kinds.—dgreyévp. ‘In 
his upper garment.” The ἀμπεχόνη was a robe, or fine upper gar- 
ment, worn by women and effeminate men. The terms ἀμπεχόνη 
and ὑπόδεσις comprehend, as Heindorf remarks, the whole ordinary 
attire of the Greeks, as far as externals were concerned. (Heind 
ad Plat., Hipp. Maj., p. 291.) On the form ὑπόδεσις, with the short 
penult, consult Lobesk ad Phryn., p. 445.—é:airg. “ Habits of life.” 

ov μὴν οὐδ' ἐποίει. “ No, truly, nor did he make.”—érave. ‘He 
caused them to cease.” Observe the force of the active here, as 
contrasted with that of the middle, ἐπαύετο, “‘ he caused himself to 
cease,” i. ¢., he ceased.—roi¢ δὲ ἑαυτοῦ, x. τ. Δ. “And he exacted 
no compersation from those who desired his instruction ἡ  Litei- 
ally, “who were desious of him” This whole passage i rematk- 


[ 
NOTES TO BOOK 1.--ΟΗ ἘΠῚ 1]. 16 


ably concise. As Socrates endeavored to restrain his pupils from 
all desires, he checked the passion of cupidity on their part by 
- showing himself to be above the ruling desire for money. Here 
too, therefore, there is a covert allusion to the contrary practice of 
the Sophists. The verb πράσσω, and more particularly the mid- 
dle voice, is often used in the sense of exacting from another a 
fine, compensation, &c. The literal meaning is “to work out,” and 
hence the literal rendering here would be, ‘and he was not ac 
eustomed to work out money from those who,” &c., the construc- 
tion being with the double accusative. (Blomf. ad Aisch., Pers., 482.) 


δ 9. 


τούτου δ᾽ ἀπεχόμενος, k. τ. Δ. “ΒΥ refraining, moreover, from 
this, he considered that he was securing his own freedom,” ἡ. e., by 
refraining from exacting any compensation for his instructions. 
The old editions have ἀπεχομένους. The present reading is found 
in six MSS., and in the margin ot Stephens’s edition ; it is followed, 
also, in the version of Leunclavius.—rf¢ ὁμιλίας. ‘For their in- 
struction,” ὁ. e., for their lectures. More literally, ‘for their inter- 
course (with their disciples).”—dvdpamodiatag ἑαυτῶν ἀπεκάλει. 
“He stigmatized as enslavers of themselves,” i. e., as sellers of 
their own independence. The term ἀνδραποδιστής properly denotes 
a slave-dealer, one who kidnaps free men or slaves to sell them 
again. Hence, generally, an enslaver.—diadéyeobar. ‘To con- 
verse with those.’’—dv λάβοιεν. The optative with ἄν has the force 
of a potential, and is used as well in direct as in indirect narration. 
(Kithner, § 832, Jelf.) 


ὁ 7. 


ἐθαύμαζε δ' et. On this usage of εἰ after a verb ΟἹ wondering, con- 
sult notes on i., 1, 13.—re¢ ἀρετὴν ἐπαγγελλόμενος. ‘* Any one pro- 
fessing (to teach) virtue.” The verb ἐπαγγέλλομαι in this sense, 
namely, to make a show of, to profess, &c., is especially said of the 
Sophists. Compare Plato, Protag., 319, A.; and Gorg., 447, C.— 
ἀργύριον πράττοιτο. Supply τινά, the verb being, as already re- 
marked (ᾧ 5), construed with a double accusative.—xryoduevoc. 
“On having acquired,” i. ¢., by having secured for himself.—y7 ὁ 
γενόμενος, k. τ. A. ‘ Lest he who thus became excellent and worthy 
might not entertain the liveliest gratitude toward the one who had 
most essentially benefited him,” i. e., toward his greatest benetac. 
tor. The usual construction after a verb of fearing, like dobatm 
here, is with μὴ οὐ. In the present case, however, we hava pe, . 


{62 NOTES TO BOOK I,—CHAPTER (1. 


μή, 80 that the forme: 47 is a conjunction (“ lest),” and the latter a 
rep2tition »f the nega.ive notion in the principal clause. (Kahner, 
§ 750, Obs. 2.) 


$8. 


τῶν ξυνόντων ἑαυτῷ, x. τ. Δ. “ That those of the persons, who as- 
sociated with him, that received the opinions which he himself 
maintained,” i. ¢., that those of his followers who listened to and 
acted upon his instrnctions. Literally, ‘‘ who received the things 
which he himself approved of.”—ei μὴ dpa. “ Unless forsooth.” 
Observe the ironical use of dpa. (Kahner, ὁ 788, δ, Jelf.) 


. § 9. 

ἀλλά, νὴ Δία, ὁ κατήγορος ἔφη. “ But, in very truth, said the ac- 
cuser,” i. ¢., but, said the accuser, it is a positive fact, that, &c. 
Literally, “but, by Jove,” ἄς. Nz is a particle of affirmative adju- 
ration, and the accusative Δία depends on some verb, such as ὄμ- 
νυμι, &e., Which is readily supplied by the mind. (Kéhner, § 566, 
2, Jelf.) Some commentators regard νὴ Δία here as coming from 
Xenophon, not from the accuser, and give it an ironical force. This, 
however, is decidedly inferior. Compare the explanation of Heinze : 
“ Ja, allerdings ist Sokrates ein Verfihrer der Jugend.” —6é κατήγορος 
ἔφη. The more usual order would have been ἔφη ὁ κατήγορος, since 
ἔφη is commonly placed before its nominative. The same remark 
applies to the Latin inguit. The accuser referred to here is probably 
Meletus, who first laid the charge before the king-archon.—tzepopav 
τῶν καθεστώτων νόμων. ‘To despise the established laws.”—o¢ μωρὸν 
εἴη, x. τ. Δ. “That it was a foolish thing (for a people) to appoint 
the rulers of their state by means of a bean.” Observe the employ- 
ment of the optative in the oratio obliqua, as indicating the alleged 
sentiments of Socrates. The force of the middle, also, in xa@icra- 
σθαι, must be particularly noted. The active, καθιστάναι τινά, would 
be, to appoint one over another; whereas the middle, καθίστασθαί 
τινα, is to appoint one over one’s self, and is here employed with 
reference to a people appointing their own rulers. In place of καθ- 
ἔστασθαι, Bornemann, Dindorf, and Sauppe read καθιστάναι, with- 
out any propriety Most of the old editions, moreover, have μωρῶν, 
“that it was the part of fools.”—da7é κυάμου. The Athenian mag- 
istrates were elected by lot, the lots employed being white and black 
beans. The names of the candidates were placed in one urn, and 
black and white beans in another. “Those whose names were drawn 
put with the white beans were elected. (Hermann, Polit. Ant., 4 
149.) 


NUTES TO BOOK I.—CHAPTER Il 108 


κυδερνήτῃ κεχρῆσθαι κυαμευτῷς “Τὸ keep using ἃ bean-chosen 
pilot,” ὁ. e., ἃ pilot chosen by lot. Observe the employment here of 
the perfect to denote continuance, so that κεχρῆσθαι has nearly the 
force of the Latin habere. (Kihner, § 399, Obs., 2, Jelf.)\—pund 
αὐλητῇ. Omitted by Kihner without remark.—y0’ ἐπ᾽ ἄλλα τοιαῦτα. 
Ktihner supplies κεχρῆσθαι κυαμευτῷ τινι.---ἃ πολλῷ ἐλάττονας BAdébac, 
κι τ. Δ. ‘* Which, when erred in, produce far less injury than those 
things erred in respecting the state,” i. e., which, when mismanaged, 
cause less injury than errors in the management of the state.—é¢y. 
Referring to the κατήγορος.---τῆς καθεστώσης πολιτείας. ‘The es 
tablished form of government.”—fraiove. ** Violent,” 2. 6.) lawless. 


§ 10. 


τοὺς φρόνησιν ἀσκοῦντας. “That they who cultivate the intellect.” 
We have followed here the explanation of Kihner: “eos, gui anim 
cultut operam dant.”—ixavovtc ἔσεσθαι. ‘* That they will be able even- 
tually.” The future is here very elegantly employed to indicate a 
matter that will take place on certain conditions, that is, if time and 
circumstance peimit. Compare the explanation of Kthner: “sz 
tempora vel res ita ferant futuros esse.” Schneider and Dindorf read 
εἶναι.---πρόςεισιν. ‘* Are always attached,” 7. e., always accompany. 
—raita γίγνεται. “The same results are produced,” 7. e., are 
gained.—oi μὲν γὰρ βιασθέντες, k. τ. A. “For they who have been 
forced by compulsion, hate as if they had been robbed, whereas, 
they who have been led by persuasion, love as if grateful for servi- 
ces received.” Literally, «love as if affected by favors (received).” 
Observe that βιασθέντες is here taken in a passive sense. Deponent 
verbs which have the aorist as well of the passive as the middle 
form, employ the passive aorist generally, though not always, in a 
passive signification. In βιάζομαι, however, this distinction regu- 
larly obtains. Thus, é6cacduqv is coegi, but ἐδιάσθην, coactus sum. 
(Kichner, § 368, ὁ. Jelf.)—keyapicpévor. In a passive sense. Com- 
pare Herod., viil., 5: τοῖσι Ev6ogecot ἐκεχάριστο. It was done to 
please the Eubeans.” Ἶ 

οὐκ οὖν τῶν φρόνησιν, κ. τ. 1. ‘To employ violence, therefore, is 
not the part,” &c. It is generally laid down that οὔκουν means 
“not therefore,” and οὐκοῦν “therefore,” the accent being placed 
over that part of the word the sense of which prevails ; more accu- 
rately, perhaps, when the meaning is “not therefore,” we should write 
οὐκ οὖν separately. (Kihner, § 791, Obs., Jelf.)—ioybv ἄνευ γνώμης. 
‘Brute force without intellect.”—rd τοιαῦτα πράττειν. This is the 
reading 0 “all the MSS. and old editions. Bornemann gives τὸ rot- 


164 NOTES TO BOOK I.—CHAPTER II. 


αὔτα πράττειν, from a conjecture of Schefer's (ad Dion. Hal., p. 111) 
but in his note proposes τὸ τὰ τοιαῦτα πράττειν. Kahner, however, 
successfully defends the ordinary reading. 


41]. 

ἀλλὰ μὴν καὶ συμμάχων, x. τ. 2. “ But, in very truth, the man 
that dares to employ open force vould need allies not a few.” 
With regard to ἀλλὰ μήν, consult nctes on i., 1, 6.—otdevde. Not 
a single one.” The fall construction would be οὐδενὸς συμμάχον 
δέοιτ᾽ ἄν.---καὶ γὰρ μόνος ἡγοῖτ᾽ ἄν, x. τ. Δ. For he would think 
himself, even though unaided, able to persuade.” More literally, 
“even though all alone.” Observe the construction of the nomina- 
tive with the infinitive, the reference being to the same person that 
forms the subject of the verb. Observe also the force of xai in con- 
nection with névoc.—Kai φονεύειν δὲ τοῖς τοιούτοις, κι τ. A. * More- 
oVer, it least of all accords with the character of such persons as 
these to slay a man.” —# ζῶντι πειθομένῳ χρῆσθαι. “Than to have 
him living and voluntarily obedient.” Literally, ‘than to use him 
a living persuaded one.” 


§ 12, 13. 

ἀλλ᾽ ἔφη ye 6 κατήγορος. * But, said the accuser in particular.” 
The force of yé here must be noted, and the idea intended to be 
conveyed may be stated thus: “ What you say is well enough on 
general grounds ; I will mention, however, a particular instance, as 
regards two of the followers of Socrates, which will show how in- 
applicable your remarks are to the ease of that philosopher.” —due- 
λητὰ γενομένω. ‘After having been intimate companions,” 1. ¢., 
intimate as followers. Observe the employment of the dual to give 
more precision to the sense. Ὁμιλητά is the nominative dual of 

Κριτίας. Critias, the son of Calleschrus, was a follower of Socra- 
tes, by whose instructions he profited but little in a moral point of 
view, and, together with Alcibiades, gave a color by his life to the 
charge against the philosopher of corrupting the youth of the day. 
He became eventually one of the thirty tyrants, and was conspicu- 
ous above all his colleagues for rapacity and cruelty. He was slain 
at the battle of Munychia, fighting against Thrasybulus and the ex- 
iles. He is said to have been a vigorous speaker (Cic., de Orat., ii., 
22), and he composed, also, some elegies and dramatic pieces. In 
philesophy he was but a dabbler ard dilettante. (Smith, Dict. Biogr., 
8. υ.)--᾿Αλκιδιάξης. Alcibiades was the son of Clinias, and nephew 


NOTES TO BOOK I.—CHAPTER II. 165 


οἱ Pericles. He was remarkable ‘or intelligence and sagacity as a 
statesman, and great ability as a commander, but was characterized 
by a total want of principle. In early life he was the favorite fol- 
lower of Socrates, who saved his life at the battle of Potidea. 

πλεῖστα κακὰ τὴν πόλιν ἐποιησάτην. To do good or evil is ex- 
pressed, in Greek, by ποιεῖν and two accusatives, one of the person 
and another of the shing; or with an accusative of the person and 
εὖ or κακῶς. (Matthia, ὁ 415, a, B.)—év τῇ ὀλιγαρχίᾳ. The allusion 
is to the government of the thirty tyrants, which the term dAcyapyia 
15 often employed in Xenophon to denote. (Sturz, Lex. Xen., s. v.) 
---πλεονεκτίστατος. On this form of the superlative, consult Matthie, 
ὁ 129. Dindorf and Bornemann read here κλεπτίστατός te καὶ βιαι- 
ότατος καὶ φοινικώτατος ἐγένετο.---᾿Αλκιθιάδης δὲ αὖ. ‘* While Alci 
biades, on the other hand.” From the notion of repetition and op- 
position implied in ad is derived its copulative force, whereby it can 

_join together two clauses, and place them in opposition, like dé. In 

this case it is usually strengthened, as here, by the addition of dé. 
(Kihner, § 771, 2, Jelf.)\—t6pioréraroc. On this form, consult the 
remarks of Lobeck, Paralip., p. 40, 56ᾳ.----βιαιότατος. ‘*Most reck- 
less.” 

οὐκ ἀπολογήσομαι. ‘ Will not make any defence for them.”’—ryv 
δὲ πρὸς Σωκράτην, x. τ. A. ‘I will relate, however, the intercourse 
of both of them with Socrates, how it was.’ For ἡ συνουσία αὐτοῖν 
ὡς ἐγένετο διηγήσομαι: An idiom of common occurrence. 

ἐκ ὦ. . $14 

ἐγενέσθην μὲν yap δή, κι τ. A. ‘ Now these two men, indeed, were 
by nature,” &c. The particle γάρ is here explanatory, while δή is 
to be connected, not with γάρ, but with what follows, and serves to 
add emphasis to this. (Compare Hartung, i., p. 287.)-—dvoyacrorate 
πάντων. “Most celebrated of all.”—'Hidecay, i. ε., ἤδεσαν.---ἀπ' 
ἐλαχίστων μὲν χρημάτων, x. τ. Δ. “As one living most contentedly 
on the most trifling means,” i. e., they knew that he lived, &c. Ob. 
serve the participial construction here after a verb signifying ‘to 
know,” where in Latin we would have the accusative with the in- 
finitive. (Matthie, § 548, 2.) The preposition ἀπό, moreover, is 
often employed with its case to denote the means or instrument by 
which any thing is effected. (Kuhner, § 620, Jelf.)-—dvra. “As 
being.” —roic¢ δὲ διαλεγομένοις αὐτῷ πᾶσι, x. τ. Δ. “ And as swaying, 
in the discourses (which took place), all those who held converse 
with him, (exactly) as he would,” i. e., as swaying at pleasure, &c. 
This is well explained by the following passage from the Laches of 


166 NOTES TO BOOK I.—CHAPTER U. 


Plato (187, E.): οὗ μοι δοκεῖς εἰδέναι ὅτι, ὃς ἂν ἐγγυτάτω Σωκράτους 
ἡ λόγῳ, καὶ πλησιάζῃ διαλεγόμενος, ἀνάγκη αὐτῷ, ἐὰν ἄρα καὶ περὶ 
ἄλλου τοῦ πρότερον ἄρξηται διαλέγεσθαι, μὴ παύσασθαι ὑπὸ τούτον 
περιαγόμενον τῷ λόγῳ, πρὶν ἂν ἐμπέσῃ εἰς τὸ διδόναι περὶ αὑτοῦ λόγον, 
κ. τ. A. 

4 15. 


ὁρῶντε. It is neater to make ὁρῶντε and ὄντε nominatives abso- 
lute, the construction changing in the accusative αὐτώ before dpéfa- 
σθαι, than to construe them as accusatives after αὐτώ and agreeing 
with it.—dvre οἵω προείρησθον. ““ Being such as they have before 
this been said to be.”—rérepév τις αὐτὼ φῇ. ‘The subjunctive here 
stands alone and independent, in a question implying doubt, and 
thus forms what is technically termed the deliberative subjunctive. 
(Matthia, § 515, 3. Kihner, § 417, Jelf.)\—rot βίου τοῦ Σωκράτους 
ἐπιθυμήσαντε. “Because they desired (to lead) the life of Socrates.” 
Literally, “ having become desirous of the life of Socrates.” The 
participle is here employed to denote the cause or reason. (Kihner, 
ᾧ 697, a., Jelf.)—xai τῆς σωφροσύνης. “And (to possess) the self- 
control.” Literally, “and of the self-control.” With regard to the 
Socratic σωφροσύνη, compare iv., 3, 1.---ὀρέξασθαι τῆς ὁμιλίας αὐτοῦ. 
“Were eager for his intimacy.” The verb ὀρέγω, in the middle 
voice, means properly “ to stretch one’s self out after a thing,” “to 
desire a thing with outstretched hands,” and is construed with a 
genitive of the object desired. (Matthia, § 350.) Compare § 16: 
Σωκράτους ὠρεχθήτην.---νομίσαντε. “ Because they thought.” Com- 
pare note on ἐπιθυμήσαντε, above. 

§ 16. 

ϑεοῦ διδόντος αὐτοῖν. . “That, if the deity had granted uil® them 
both.” Literally, “the deity giving unto them two.”—éécGa: ἂν 
αὐτώ, x. τ. Δ. “They two would, without any hesitation, have 
chosen rather to die.” Observe the force of the aorist here in de- 
noting rapidity of determination, and the absence of all hesitation. 
--δήλω δ᾽ ἐγενέσθην, x. τ. 2. “ Now they both became manifest (in 
this respect) from the things which they (subsequently) did,” i. ¢., 
now this was rendered manifest by their subsequent conduct; they 
proved the truth of this remark by the acts which they subsequent- 
ly perpetrated. Compare, as regards the construction of δήλω here, 
the notes on i, 1, 2, ϑύων τε yap φανερὸς ἦν.---ὡς τάχιστα. “As 
soon as.”—rédyv συγγιγνομένων. Their fellow-disciples are meant.— 
ἀποπηδήσαντε. ‘“ Having bounded away from.”” A strong expres- 
sion in place of ἀποφοιτήσαντε. Jacobs (Soor., p. 19) compares Phr 


NOTES TO BOOK I.—CHAPTER ll. 167 


iostratus, Vit. Apoll., iv., 38: εἴ τις διὰ τοῦτο ἀποπηδᾷ φιλοσεφίας, 
and also vi., 16: δείσαντες μὴ ἀποπηδήσας αὐτῶν πλεύσαιμι ἐς τὴν 
Ἐρυθράν.---ἐπραττέτην. ‘They began to engage in.”—dpexOqrnv. 
“ They had eagerly sought after.” Compare note on ὀρέξασθαι τῆς 
ὁμιλίας, § 15. 
ὁ 17. 

τὰ πολιτικά. ** The science of public life.” Literally, ‘the things 
appertaining to the state or government.”—owdpoveiv. “ΤῸ prac- 
tice self-restraint.”—ovx« ἀντιλέγω. “*Make no reply at present.” 
This accusation Xenophon does not now answer. It is fully met, 
however, in book iv., 3, 1.—dpd dé. “41 see, however.”—adroic. 
In the old editions αὐτούς, which is far inferior.—jrep αὐτοὶ ποιοῦ- 
σιν. ‘In what way they themselves practice.”—r6 λόγῳ προςδιδάζ- 
ovtac. ‘ Bringing them over (tothe same line of conduct) by their . 
arguments,” ὁ. ¢., training them up to similar conduct by arguments. 
The common editions have προδιθάζοντας. Our present reading is 
Schneider's emendation, from some of the MSS. The idea implied 
is a leading toward the things that are taught. 


§ 18. 


olda δὲ καὶ Σωκράτην, x. τ. A. “1 know, too, of Socrates also 
showing himself unto those who associated with him as being,” &c. 
Observe the force of xai, the idea being, “As I know this of other 
teachers, so also do I know it of Socrates ;” and hence «ai has here 
a force very like that of “ accordingly.”—derxvivra ... . διαλεγόμε- 
vov. These are both imperfect participles, and have reference to 
an oft-repeated action. As regards the participial construction 
here, consult notes on ὁ 14.—olda δὲ κἀκείνω σωφρονοῦντε, κ. τ. 2. 
“1 know, too, of those two men also practicing self-control as long 
_as they associated with Socrates.”—écre. Not ἔς re, since it stands 


for ἐς ὅτε, Dorice écre.—gobovuévw..... οἰομένω. ** Because they 
feared..... because they thought.” 
§ 19. . 


τῶν φασκόντων φιλοσοφεῖν. ““ΟΥ̓ those who say that they are phi- 
susophers.”” He appears to allude to the Sophists.—tSpior7jc. ** Li- 
centious.” This meaning is here deduced from ts being placed in 
direct opposition to the idea implied by σώφρων.---οὐδὲ ἄλλο οὐδέν, 
«x. τ. 2. ‘Nor could he, who had once become acquainted with it, 
ever become ignorant of any other one of those things of which 
there is a learning,” 7. e., which are capable of being acquired from 
the teaching of others. Observe that ἄλλο oddév depends on dv 


168 NOTES TO BOOK I.—CHAPTER II. 


ἐπιστήμων ; and on this construction of the accusative with verba! 
adjectives, consult Matthia, § 346 Obs. 3.---οὕτω γιγνώσκω. This 
question, whether virtue could be obtained by learning, and was 
not a natural quality, was frequently discussed by the ancient phi- 
losophers The opinion of Socrates was, that virtue could be ac- 
quired by instructiun and improved by practice. (Consult iii., 9, 1, 
and iv., 1, and also Bornemann ad Xen., Conviv., ii., 6.)\—dpa γάρ, 
ὥςπερ τὰ τοῦ σώματος, x. τ. A. * For I see that, even as (I perceive) 
that they who do not exercise their bodies,” &c. After ὥςπερ we 
must supply ὁρῶ from the previous clause. This simple process 
will entirely obviate the necessity of our having recourse, with 
Kihner, to the doctrine of attraction, by which the structure of the 
secondary clause is made to conform to that of the primary. The 
natural arrangement, however, would be ὥςπερ... . οἱ μὴ τὰ σώματα 
ἀσκοῦντες οὐ δύνανται ποιεῖν, οὕτω καί, κ. τ. 4. 


ὁ 20. 

κἂν ὦσι. “Even though they be.” ---ὡς τὴν μὲν τῶν χρηστῶν, κ. τ. A. 
“‘ Because (as they are convinced) their intercourse with the virtu- 
ous is a practice of virtue, whereas that with the bad is a destruc- 
tion (of the same).” Observe here the employment of the accusa- 
tive absolute with ὡς. This particle is ; joined to the simple partici- 
ple, or the genitive or accusative absolute, when we assign or sug- 
gest some reason, in the mind of another person, why he does a 
certain thing.. (Buttmann, § 145, note δ, Rob.) —icbAdy μὲν yap, 
κι τ. A. This distich is taken from Theognis (v. 35, 36). Socrates 
appears to have been fond of quoting it. Compare Xen., Conviv., 
ii., 4. Plat., Men., 95, D. The first line of the couplet is a hexam- 
eter, the second a pentameter.—dz’. Observe the anastrophe.— 
διδάξεαι. ‘You will learn.” Literally, “ you will cause yourself 
to be taught.” Observe the force of the middle.—droAei¢ καὶ τὸν 
ἐόντα νόον. ‘ You will destroy even the intellect you have.”—xai 
ὁ λέγων. The authgi of the hexameter, which follows after this, is 
unknown.—atrdp ἀνὴρ ἀγαθός. x. τ. Δ. “The good man, however, 
is at one time erring, at another time excellent.” The object of 
this last quotation is to show the necessity of the constant and un- 
remitting exercise of virtue, since even the good man, if he neglect 
this for a moment, is liable to be surprised by he inroads of vice. 


§ 21. 


κἀγὼ δὲ. Compare i., 1, 8. -ὁρῶ γάρ, ὡὥςπέρ, «. Fa Compare 
wotte nn fA τ σϑν ἐν ρέων τὐαμ ΩΝ Sen © That they 





NOTES Te-ROOK 1.—CHAPTER Il. 169 


who do not keep up their practice, forget the metrical compouition 
of verses.” Literally, “forget verses composed in accordance with 
(regular) metre.”—rdv διδασκαλικῶν λόγων. ‘Of the precepts of 
instruction.” The genitive here depends on λήθην, and ἀμελοῦσι 
governs αὐτῶν understood.—rép νουθετικῶν λόγων. ‘“ The words of 
admonition.” -- ἐπιλέλησται καὶ Ov, x. τ. Δ. “6 forgets, also, (those 
emotions) under the influence of which the soul became desirous 
of moderation.” Literally, “ which the soul suffering,” 2. ¢., by 
which being affected. Observe that ὧν is by attraction for ἅ, the, 
regular construction being ἐπιλέλησται καὶ τούτων ἅ, x. T. A 


§ 22. 

τοὺς προαχθέντας. ‘That those who are led on.”—rode¢ εἰς Epw- 
τας ἐγκυλισθέντας. **Those who are involved in love-affairs.” 
The commen text has ἐκκυλισθέντας, “ plunged headlong,” but MS. 
authority is inYavor of the former.—rav δεόντων. “Of the things 
that ought to be done,” 1. ¢., their necessary duties.—épacfévrec. 
“On having become enamored of 11." The prose writers employ 
the passive aorist ἠράσθην, of épaw, exactly in an active significa- 
tion.—xeravaddécavtec. “ After having spent.” The participle 15. 
used to express the time which is defined by some action or state. 
(Kihner, § 696, Jelf.)\—xepdav. “Sources of gain.”—aicypa νομί-᾿ 
ζντες εἶναι. ‘*Because they thought that these were disgrace- 
fl.” Another instance of the employment of the participle to as- 
sign a reason. 


§ 23. 

πῶς οὖν οὐκ ἐνδέχεται. “ How, then, is it not possible.”—doxgra 
εἶναι. “ Are attainable by exercise.”. Observe that ἀσκητός, in this 
sense, is opposed to διδακτός. . Weiske reads ἀσκητέα, which Schnei- 
der and Ktihner very properly condemn. We must first ascertain: 
that a thing is attainable by exercise, before we say that it ought to ἡ 
be made a subject of exercise.—oty ἥκιστα dé. “Απὰ not least,” 
i. e., and especially.—év τῷ γὰρ αὐτῷ σώματι, x. τ. Δ. “ For voluptu- 
ous pleasures, implanted in the same body with the soul.” Observe - 


here the employment of ἡδοναί, like vdluptates in ἴ Ange to se 1 
the desires of pleasure. 


ὁ 34. 

. καὶ Κριτίας δὴ καὶ ᾿Αλκιθιάδης. “Βοίῃ Critias, accordingly, and 
Alcibiades.” The particle δή is often thus employed in resuming 
an interrupted discourse ; and hence Kihner. paraphrases: it.here~ 

H 


170 NOTES TO BOOK i.—CIAPTER 11. 


by gam, μὲ rem paucis complectar.—ovupdxy. “ As anally "..--ἐκεινυν 
δ᾽ ἀπαλλαγέντε. “But when they had departed from him.” Ob- 
serve here the anomalous construction of the particigiz in the nom- 
inative dual, as indicating the whole, while the two subjects follow 

separately, each with its own adjuncts and verb. Grammarians ex- 
plain this by the figure called τὸ σχῆμα καθ᾽ ὅλον καὶ μέρος. (Kihner, 
4 478, § 708, 2, Jelf.)—gvyiv εἰς Θετταλίαν. This was in B.C. 406 
probably (the year in which the generals whv had conquered at the 
Arginuse were put to death), for we find him at that time in Thes- 
saly, fomenting a sedition of the Peneste, or serfs, against thei 
lords. According to Xenophon, in his Grecian History (ii., 3, 15, 
36), be had been banished by a decree of the people, and this it was 
which afterward made him so rancerous in his tyranny, when one 
of the thirty, in B.C. 404.—dvouig μᾶλλον ἢ δικαιοσύνῃ χρωμένοις. 
“ Living in lawlessness rather than just-dealing.” Literally, “ mak- 
ing use of lawlessness,” ἄς. The Thessalians wer@ proverbial for 
their licentiousness, perfidy, and treachery. Compare Plate, Crit., 
53, D. 

᾿Αλκιδιάδης δ᾽ αὖ. * Bat Alcibiades, on the other hand.” Com- 
pare § 12.—d.a μὲν κάλλος. Alcibiades was remarkable at every 
period of his life for the extraordinary beauty of his person.—inéd 
πολλῶν καὶ σεμνῶν γυναικῶν. “ΒΥ many and respectable females.” 
The Greeks regularly join πολύς with anether adjective, expressing 
praise or blame. (Matthia, ᾧ 444.)---ὑπὸ πολλῶν καὶ δυνατῶν κολακ 
φύειν, κι τι Aw “ Being corrupted by many men, and these skillec 
mn flattery,” 7. ¢., by the arts of many adroit and skillful fatterers. 
We have given δυνατῶν κολακεύειν its natural signification here, with 
Jacobs (Socr., p. 23). Compare iv., 2, 6, where 6 τὶ ὧν βούλωνταν 
δυνατοὶ γενέσθαι is made to correspond in meaning to ixavei yevéobas 
πειρῶνται. Kthner is clearly wrong whea he makes δυνατῶν κολακ- 
εὔειν refer here to those whose flattery had weight with Alcibiades ; 
on the contrary, ὀννατῶν is precisely equivalent to desvav. Compare 
Schneider, ad los., and Fischer, Ind. ad Theophrast. Charact., 8. v- 
δυνατὸς διακονῆσαι.--- τῶν γυμνεκῶν ἀγώνων. ‘Inthe gymnastic con- 
tests.”—otrw κἀκεῖνος, κι t.A. ‘The demonstrative pronoun is often 
repeated, for the sake of emphasis, in the second member of ἃ com- 
parison. (Kihner, § 658, Jelf.) 


ᾧ 2& 


᾿ὠγκωμενω. “Being swelled with pride.”—irapnéve δέ. ‘* Being 
eiated too.”—regvonpéve dé. ‘‘ Being puffed up, moreover.” —d.a- 
τεθρυμμένῳ dé. ai I i gata anne rotrowr 


NOTES TO BOOK I.—CHAPTER 1. AW 


διεφθαρμένω. “And being completely spoiled by all these means.” 
—kai yeyovdre. ‘And having also been.”—da7d Σωκράτους. Bore 
hemann writes ἄπο; as if put for ἄπωθεν ; but consult Kahner, ad loc. 


§ 26. 


εἶτα. Expressive here, as often elsewhere, of mingled surprise 
and indignation —ei μέν te ἐπλημμελησάτην. ‘ If they two did any 
thing wrong,” i. e., were guilty of any outrage. The verb πλημμε- 
λέω means, properly, “10 make a false note in music,” and hence 
“to err,” “to do wrong,” &¢c.—éz δὲ véw ὄντε αὐτώ. ‘ But be- 
cause Socrates rendered them both discreet when they were young,” 
&e. Observe that παρέσχε (literally “ afforded”) is here nearly 
equivalent to ἔθηκε, or the Latin reddidit. 


$27. 


οὐ μὴν τά ye ἄλλα οὕτω κρίνεται. ‘The other things (in life 
surely are not judged of in this way.” Observe the strong and in 
dignant affirmation expressed by the particle μήν.---τίς dé κιθαριστής. 
Render δέ in this clause ‘‘ too,” and in the succeeding one “ or.” — 
ἱκανούς. ‘ Proficients.”"—-gavdow. “They appear.”—airiav ἔχει 
τούτου. ‘Has blame for this.”—ovvdiatpi6wv τῳ. “ On passing his 
time with any one,” i. δ., with any instructor. Observe that τῳ is 
the Attic contracted form for ravi. With συνδιατρέθων we may un- 
derstand χρόνον. (Bos, Ellips.,ed. Sch., p. 550.)—ovyyevouevoc. On 
having been with.”—rov πρόσθεν. “The former,” i. ¢., the master 
who taught him previously —dA2’ οὐχ ὅσῳ ἄν, x. τ. Δ. “ But does 
not, by how much the worse he may appear with the latter, by so 
touch the more praise the previous one ?”—dA’ of ye πατέρες αὐτοί, 
k.T. A. Nay, even those fathers themselves who are always with 
their sons,” i. e., who take charge themselves of the education of 
their sons. Compare Heinze, ‘die Vater, die thre Soéhne selbst er< 
ziehen,” and also Sturz, Lex. Xen., δ. v., “Nullo alio magistro ad- 
hibito.” _Commentators, in general, make this clause refer merely 
to fathers as being so much more in company with, and connected 
by so muchcloser a tie with their sons, than mere instructors are. 
But they overlook in this the peculiar force of the article with the 
participle. The argument is as follows: if even those fathers whe 
educate their own sons, and between whom and their children there 
is, therefore, the closest connection, are not blamed if those chil- 
dren subsequently err, provided they themselves be sober-minded, 
why blame an instructor, between whom and his pupil the connec 
ton is so much less intimate? 


372 NOTES ‘TU BOOK f.—CHAPTER ‘ft. 


§ 28. 

. οὕτω dé. “In this same way, to0.”—el μὲν αὐτὸς ἐποίει, « 7.2 
“If he himself were accustomed to do any thing evil, he would nat- 
urally have appeared on all such occasions to be an evil man.” Ob 
serve the employment of the imperfect to denote the repetition of 
an action, and also the peculiar arrangement of the protasis and 
apodosis to express impossibility or disbelief, that is, εἰ with the im- 
perfect in the former, and ἄν with the same tense in the latter; so 
-hat it is necessarily implied, “but he was not accustomed to do 
any thing evil.” (Buttmann, ᾧ 139, 9, 4, Rob.)—el δ' αὐτὸς σωφρονῶν 
διετέλει. “If, however, he himself was always practicing self-con- 
trol.” Here we have ei with the indicative, in the protasis, to in 
dicate a condition that is certain, follewed by ἄν with the optative 
tn the apodosis, to mark a result as utterly uncertain. (Kahner 
ἡ 853, Jelf-) 


§ 29. 
WA?’ εἰ καί, κι τ. Δ. “ But if, even though doing nothing evil him- 
' self.” ἄς. This period forms part of the previous section in the 
ald editions.-Kpiriav μέν. The particle μέν is added, because Xen- 
sphon had intended to mention Alcibiades also; and the particle 
τοίνυν is here, as often elsewhere, used to mark a trans‘tion ta 
the example or instance which the writer is proceeding to adduce. 
«Hartung, ii., p. 348, seq.) —Ev@vdju0v. This was Euthydemus, sur- 
gamed ὁ καλός, the son of Diocles.. (Compare Plato, Sympos., § 37.) 
Mention is again made of him in iv., 2, 1; nor does he appear dif- 
ferent from the one who is spoken of in the third and fifth chapters 
of the same book. ‘He must not be confounded, however, with 
futhydemus, the brother of Dionysodorus mentioned in iii., 1, 1. 
--ἀπέτρεπε λέγων. “He endeavored to dissuade him by saying.” 
Literally, “endeavored to turn him away,” i. ¢., from his object 
Observe the force of the imperfect. 


§ 30. 

τοῦ δὲ Κριτίου, x. τ. 2. “ But he, Critias, not hoarkefifhg to such 
admonitions as these.” Supply νουθετήμασι, or something equiva- 
lent. Observe, moreover, the presence of the article with the proper 
name, for the purpose of making the opposition a stronger one.—xai 
rod Εὐθυδήμου. “ And, in particular, Euthydemus.” The conjunc- 
tion καί has here an incressive or emphatic force. (Kahner, § 759, 
Jeif.\—bixov πάσχειν. . “To be swinishly affected.” One MS. gives 
τι before tixéy, which some few editions, without- any -necrssity,. 


NUTES TO BOOK 1.-ΠΟΗΆΡΤΕΒ I. 173. 


adopt. Cunsult Fritzsche, Quest. Lucian., p. 92, seq., who shawa 
that rc is often thus omitted.—doxoin. The optative in the oratze 
obliqua, as indicating the sentiments of the speaker. 


§ 31. 


ἐξ Gv δή. “On account of which same things.’ The particle δή 
is here appended, to add explicitness to the relative.—ére τῶν τρι- 
axovta ὦν, κι΄. Δ. ‘ When, being one of the thirty, he had become 
nomothete along with Charicles.” Under the regular constitution 
of Athens, the νομοθέται were a legislative committee, who inquired 
into the defects of the existing code, and the alterations proposed 
thereto, and who also examined into every bill before it became a 
law. When the thirty tyrants subsequently came into power, it 
was by virtue of a regulation, which ordained that the supreme 
power should for the present be lodged with thirty persons, whe 
should be authorized to draw up a new code of laws. (Xen., Hist. 
Gr., ii., 3, 2.) Strictly speaking, therefore, the thirty tyrants were 
all νομοθέται, but the legislative power, or, in other words, the chief 
authority, soon centered in Critias, next in power to whom was 
Charicles, and hence these two are alone mentioned here. Jacobs 
regards ὧν ἐγένετο as equivalent here to ἦν, and refers to Mutthie, 
§ 559 ; but this is quite unnecessary. 

ἀπεμνημόνευσεν αὐτῷ. ‘He bore it in mind against him.” Ob- 
serve that ἀπομνημονεύειν τινί τι is, “10 bear a thing in mind for 
one,”’ either for good or for evil, and hence is said both of a person 
intending to do a kindness, and of one determined to do an injury. 
The latter meaning prevails here.—Adywv τέχνην. ‘The art of 
disputation.” ‘This does not mean rhetoric merely, but the art of 
disputing on all questions, public or private, which had reference tu 
philosophy or general literature. Hence, as Socrates alone is not 
meant, but all philosophers of this class generally, the article is 
omitted. The law here referred to was abrogated on the expulsion 
of the thirty.—7 διδάσκειν. ‘That no one teach.” 

ἐπηρεάζων ἐκείνῳ. Seeking to cast contumely upon him.” Com- 
pare the explanation of Morus (ad Isocr., Paneg., 31, p. 62): ‘ inso- 
ienter eum tractare cupiens.’’ On the general meaning of ἐπηρεάζω, 
consult Wasse, ad Thucyd., i., 26, and Schleusner, Lex. N. T., 8. v.— 
kai οὐκ ἔχων ὅπη ἐπιλάδοιτο. ‘* And not having where he might take 
held of him,” 2. e., and having no pretext for seizing him.—ré κοινῇ 
τοῖς φιλοσόφοις, κι τ. Δ. The taunt uttered in common by the 
multitude against the philosophers,” i. e., uttered against all philos- 
oph+~? The taunt here referred ta was their making the worse 


114 NOTES TO BOOK I.—CHAPTER U1. 


appear the better side, or, in other words, black appear white 
(Stallb. ad Plat., Apol., 18, B.; Aristoph., Nub., 95, seyg. © ‘The 
eharge, however, was only just against the Sophists. (Compare 
Wiggers’ Life of Socrates, p. 418 of this volume.)—oidé yap ἔγωγε, 
οὔτε αὐτός, x. τ. Δ. “For neither did I, for my part, either myself 
ever hear this from Socrates, or learn it from another, who said that 
fe had heard it (from him),” 7. e., for neither did I, &c., ever hear 
Socrates himself profess to teach the art of disputation, ἄς. The 
common text has οὔτε γάρ; which Bornemann adopts ; but the true 
form is οὐδὲ γάρ, which corresponds, in negative propositions, to καὶ 
γάρ in affirmative ones. 


4 32. 


ἐδήλωσε δέ. ‘* But it soon appeared evident (that Socrates was 
the person aimed at).” Observe here the force of the aorist in de- 
noting quickness of result; and, moreover, that ἐδήλωσε itself is 
taken in an intransitive sense, as equivalent to δῆλον ἐγένετο. 
(Compare Matthiea, § 360, 2, and Kahner, § 373, 1, Jelf.) Lange, 
with less correctness, makes ἐδήλωσε transitive, and refers it to 


» Critias.—xai od τοὺς χειρίστους. ‘And these not the worst,” i. ¢., 


not persons of the lowest or common stamp. A litotes, for “ per- 
sons of high standing.” Compare Seneca, de Trang. An., c. 3: 
“ Triginta tyranni mille trecentos cives, optimum quemque, occiderant.” 
The persons who were now singled out for destruction were men 
of unblemished character, without any strong political bias, who 
had gained the confidence of the people by their merits or services, 
and might be suspected of preferring a popular government to the 
oligarchy under which they were living. (Thirlwall, iv., p. 184.)— 
πολλοὺς δὲ προετρέποντο ἀδικεῖν. ‘* And impelled many to be guilty 
of injustice.” Observe here the employment of the middle in an 
apparently active sense, but in reality with a full middle force, « im- 
pelled for themselves,” i. e., to gratify their own base views, by 
making others accomplices in their wickedness. An illustration of 
the text is afforded by Plato, Apol., 32, C., where Socrates tells the 
story of his having been ordered by the thirty, along with four oth- 
ers, to bring Leon of Salamis to Athens. “That government,” he 
adds, “though it was so powerful, did not frighten me into doing 
any thing unjust; but, when we came out of the Tholos, the four 
went to Salamis and took Leon, but I went away home.” 

εἶπέ που. “Casually observed.”—doxoin. The optative again, 
as expressing the sentiments of the speaker.—vouetc. “A keeper.” 
—uip ἐμολογοίη εἶναι. ‘Would not confess that he was.” The 


NOTES TO ΒΟΟΚ I.—CHAPTER LL. 17 


optative is here employed because the case adduced is a mere sup- 
position ; but in αἰσχύνεται, farther on, the indicative is used, be- 
cause there Socrates refers to what is passing under his own eyes. 
(Kahner, ad loc)—yq αἰσχύνεται, μηδ᾽ οἴεται. The commun text has 
μὴ αἰσχύνοιτο, μηδ᾽ οἴοιτο ; but the optative is wrong, for the reasor 
just stated’ (Compare Kuhner, ᾧ 855, Jelf.) 


§ 33. 

καλέσαντες .... ἐδεικνύτην. A plural participle with a dual vero. 
(Kihner, § 387, Jelf.)—dneurétgv μὴ διαλέγεσθαι. “ Forbade him te 
hold any converse.” With verbs of prohibition as well as those of 
denial, preventiag, &e., the infinitive is used with μή. This is not 
a pleonasm, but the negative netion of the verb is increased thereby. 
(Kithner, § 749, 1, Jelf. Compare Hermann ad Vig., § 271, p. 811.) 
--πυνθάνεσθαι. “To ask a question,” ¢. 6., to ask for information. 
We have here a specimen of the Socratic εἰρωνεία, to which that 
philosopher was accustomed to have recourse, whenever he had te 
deal with those who were puffed up with erroneous ideas of their 
own consequence or wisdom. (Compare Wiggers’ Life of Socrates, 
Ὁ. 388 of this volume.)—ei τὰ dyvooiro τῶν προαγορευομένων. “In 
case any one of the things proclaimed (by them) should not be clear 
{to him),” 1. ¢., any one of their enactments.—ra δ᾽ ἐφάτην: “And 
they said (that it was allowed),” ἃ. e., that he might. Observe that 
ἐφάτην is equivalent here to ἐξεῖναι ἔλεξαν. (Jacobs, ad loc.) 


ὁ 84. 


ἐγὼ τοίνυν, ἔφη, κ΄ τ. i. “Well, then, said he, I am prepared,” 
&c. Observe that roivuy is a particle of transition, and is often 
used in answers, especially when one replies promptly to the dis- 
course of another. (Compare Hartung, p. 350, 3.)\—érwe δὲ μὴ δι᾽ 
ἄγνοιαν λάθω, κ. τ. A. “Βαϊ, in order that I may not in any respect 
unconsciously transgress them through ignorance.” The verb Aav- 
θάνω is construed with a participle, which participle may be trans- 
tated as a verb, and the verb as an adverb, in the signification of 
the Latin clam. (Kukner, § 694, Jelf.}—rérepov τὴν τῶν λόγων τέχ- 
νην, κι τι Δ. “ Whether considering the art of disputation to be 
auxiliary to those things that are rightly said, or to those that are 
τοῦ rightly (said), you order me to refrain from it,’ i. e., whether 
you order me to refrain from the art of disputation because you con- 
eider it to be auxiliary to reasoning rightly or not rightly. Observe 
that σύν rive εἶναι signifies “to be auxiliary to” “to assist any 
thing.” (Kuahuer, § 623, Jelf.) 


176 NOTES TO BOOK I.—-CHAPTER U. 


’ δῇλον ὅτ.. Examples are extremely rare of a present tense (ὀἢ» 
Adv ἐστι), followed by ὅτι and an optative (ἀφεκτέον εἴη) in place of 
an indicative. The trae employment of the optative is when the 
words of another are given in past time or in the oratio obliqua. 
(Compare Kehner, ad ἰος.)---δῆλον ὅτι πειρατέον ὀρθῶς λέγειν. The 
meaning of the whole passage is given as follows by Kuhner: “ You 
interdict the art of speaking. The question then presents itself, 
whether you mean the art of speaking rightly or not rightly. If 
you interdict the art of speaking rightly, such as I practice, then 
one must abstain from speaking rightly, which is absurd. If, on the 
other hand, you interdict the art of not speaking rightly, suchas the 
Sophists practice, we must strive to speak rightly, and, consequent- 
ly, my mode of speaking, which teaches how to speak rightly, must 
be approved of; fur it can not be imagined that you interdict the 
art of speaking both rightly and not rightly. Your interdict, there- 
fore, can have no reference to me, who teach to those who asso 
ciate with me the art of speaking rightly.” 


§ 35. 

ἐπειδή. The common text has ἐπειδάν, but the indicative ἀγνοεῖς 
with ἐπειδάν would be solecistic. (Compare Matthie, § 521, Obs. 1.) 
—rude σοι εὐμιθέστερα, x. τ. 4. “ We proclaim the following things 
unto you as being more easy to understand: not to converse with 
the young at all,” i. c., we give you now an order more easy to 1. 
derstand, &c. Compare iv., 4, 3, where it is stated that Socrates 
paid no obedience to this order.—d¢ ἄλλο τι ποιῶ, x. τ. Δ. “AS1 
may do something else than the things which have been ordered.” 
We have given ὡς here the force of a comparative conjunction, 
with Kihner, making it equivalent to the German wie, “as.” Ja- 
cobs, however, explains it by ὥςτε we ἄλλο τι ποιεῖν, and Sauppe by 
“ adeo ut faciam.”—péiypt πόσων ἐτῶν. ‘To what number of years,” 
i. ¢., until what age. Compare the Latin “intra guot annos.”"—docr 
περ, εἶπε, χρόνου, K. τ. A.‘ For even as long a time, replied he, as 
it is not permitted one to be a senator.” Citizens could not be 
elected to the office of senator until they were thirty years old. 
Observe here the employment of the genitive of time. A space of 
time is put in the genitive, when it is regarded as the necessary 
condition of the notion of the verb. (Kahner, § 523, Jelf.}—veuré. 


ροις τριάκοντα ἐτῶν ‘** With persons younger than thirty years.” 
ee § 36. 


"ἂν τὶ ὀνῶμαι. “Tf T am inclined to buy any thing.” Observe 
the conditional ἄν beginning, as usual, a clause —jv πωλῇ. The. 


: NOTES TO BOOK 1.—CHAPTER II. 177 


condit: onal*.zv appears here again under the form ἤν, which is more 
usual with the Attic writers, except Plato, and is always employed 
by the tragedians. (Ellendt, Lex. Soph., s. v.) Schneider, offendea 
at the employment here of the two forms of this particle so near 
each other, proposes to read καί for ἤν, unless ἄν be referred ta 
time, and ἦν be taken as implying a condition. There is no need, 
however, of any change. Compare Kihner, ad loc.,; and observe, 
also, that πωλῇ in this clause, and πωλεῖ in the succeeding one, de- 
note willingness to sell.—vai τά ye τοιαῦτα. ‘Yes, such things as 
these (you may ask about).”-—dAAd τοι σύ ye, «. τ. Δ. -“ But, in very 
truth, you yourself are accustomed, although knowing how they are 
constituted, to ask questions respecting the most of them.” This- 
seems to have reference to Socrates’ method of disputation, that is. 
of interrogating his hearers, and appearing to instruct himself, 
rather than pretending to instruct others ; in other words, of calling 
forth ideas rather than communicating them. (Compare Wiggers’ 
Life of Socrates, p. 390 of this volume.)—édy εἰδῶ, οἷον. “If I know, 
for example.” Compare, as regards the force of olov here, Viger, 
iii., 9, 12. : 


§ 37. 

τῶνδε ἀπέχεσθαι; τῶν σκυτέων, κι τ. A. “Τὸ refrain from those. 
people, the leather-dressers, namely, and carpenters, and smiths.’’» 
Qhserve here, in τῶνδε, what is called the prospective use of the 
demonstrative pronoun, that is, it directs the reader’s attention to 
some substantive or substantives that are to follow, and serves te 
prepare the way for them. (Kushner, § 657, Jelf.) In his disputa- 
tions, Socrates was wont to derive illustrations for his statements 
trom common life, from fullers, leather-dressers, cobblers, &c., and. 
was often accustomed, moreover, to engage in converse with this 
very class af persons. The Sophists pursued a directly contrary 
method, being fond of expressing themselves in dazzling theses and 
antitheses, and frequently ridiculed what they considered the phi- 
losopher’s vulgar taste in this respect. (Compare Plat., Symp., 221, 
E. ; Gorg., 491, A.)—xai γὰρ oluat αὐτούς, κ. τ. Δ. “ And with good 
reason, for I think that they are, by this time, quite worn out, being 
continually had in your mouth,” 7. ¢., that they are talked deaf by 
your loquacity. Properly speaking, the illustrations ought to be 
said to be worn threadbare ; here, however, the persons themselves 
who afforded them are said to be worn out, by a nar ~sneering, half. 
jecular form of expression. 

οὐκοῦν, ἔφν ὁ Σωκράτης, καὶ τῶν ἑπομένων τούτοις “(Will Ἢ he 


H2 


178 NOTES TO BOOK I.—CHAPTER I. Ξ 


incumbent on me), then, said Socrates, (to refrain) alsd from the 
things that follow these (examples),” i. ¢., to refrain from all rea- 
sonings which follow from these illustrations, namely, on justice, 
&¢.—rév ἄλλων τῶν τοιούτων. After τὰ ἄλλα, or of ἄλλοι, the arti- 
cle is often repeated. The common text has τῶν ἄλλων τῶν δικαίων, 
which Schtz interprets “de tis, gue justis sunt opposita ;” but the 
true reading is τοιούτων, the reference being to the other virtues, 
namely, wisdom, temperance, fortitude, &c.—xai τῶν βουκόλων γε. 
« And in particular from herdsmen.” Compare § 32, in explanation 
of this allusion.—drw¢ μὴ ποιήσῃς. So in all the MSS. and printed 
editions. This is one of the many passages which are cited against 
Dawes’ canon, “ that the particles ὅπως μή are not joined with the 1st 
aor. subjunctive active or middle, but that in place thereof the future in- 
dicative is used.” As this canon rests on no grammatical or logica. 
grounds, so it is shaken by the fact that in many passages, by the 
agreement of the MSS., ὅπως is joined with the Ist aor. subj. active ; 
for, since a change of HI into EI, and of Q into O, is all that is re- 
quired to make the 1st aor subj. a future indicative, great opportuni- 
ties were thereby opened to the inaccuracy of transcribers. (Kah- 
ner, § 812, 1, Jelf.)\—éAdrrove τὰς βοῦς. Some think this refers to 
an Athenian coin, having on it the figure of an ox, as if Charicles 
had threatened Socrates with a fine. (Compare Rasche, Lez. R. Ν.. 
i., col. 1587.) Others translate βοῦς “cattle,” supposing that Soc- 
rates is here threatened with death. This is certainly the better 
view of the subject. Compare § 32. 


§ 38, 39. 


τοῦ περὶ τῶν βοῶν λόγου. “ His remark respecting the cattle,” 
i. e., the simile he had uttered respecting them. Compare § 32.— 
ola μὲν οὖν ἡ συνουσία, x. τ. 2. “Of what nature, then, was the in- 
* tercourse of Critias with Socrates,” &c.—oainy δ᾽ ἂν ἔγωγε, x. τ. 2. 
“1 indeed, for my part, would say, that no one ever derived any in- 
struction from a person that did not please him,” ὁ. ¢., any thing 
that exercised a lasting effect on his subsequent conduct.—ov« ἀρέσ- 
κοντὸος αὐτοῖς Σωκράτους ὁμιλησάτην. * Did not, because Socrates 
pleased them, associate (with him).”—eifi¢ ἐξ ἀρχῆς. The same 
with the Latin “ statim ab initio.”—otx ἄλλοις τισὶ μᾶλλον, x. τ. A. 
“ They strove to hold discussions with none others but those most 
versed in state affairs.” Literally, “with not any others rather 
_ than with those,” ἄς. As regards the expression πράττουσι τὰ To 
᾿Μτικά, compere, Σ, 8. 3 


eae, ee 


NOTES TO BC 9K I.—CHAPTER If. 179 


§ 40. 

πρὶν εἴκοσιν ἐτῶν εἶναι The conversation here detailed coincides 
«ith the time of Plato’s First Alcibiades. Compare chapter xli. of 
that dialogue.—TlepiaAei, ἐπιτρόπῳ μὲν ὄντι ἑαυτοῦ, x. τ. A. ‘ Held 
a conversation such as this with Pericles, who was his guardian, 
aud chief minister of the state, on the subject of law.” On the 
death of his father, Alcibiades was left to the guardianship of his 
relations, Pericles and Ariphron. Agariste, the mother of Pericles 
and Ariphron, was the daughter of Hippocrates, whose brother Clei- 
sthenes was the grandfather of Deinomache, the mother of Alcibi- 
ades. (Herod., vi., 131. Isocr., de Big.,1@. Béckh ad Pind., Pyth., 
vii., p. 302.) At the age of eighteen his minority ceased, and he 
entered upon the possession of his fortune. 


§ 41. 

φάναι. As the verb φημέ has not the second aorist, the imperfect 
ἔφην is used ia its stead, with the ferce of the aorist. In a contin- 
ued narrative ἔφην, and, in the oblique structure, its infinitive φάναι, 
both with the power of an aorist, are often introduced parentheti 
cally, the latter especially, like the English “said he.” (Καλπετ, 
§ 263, 7, Jelf.)\—navrwe δήπου. ‘Certainly, I think (1 could).” In 
the form δήπου, both particles, δή and ποὺ, preserve their natural 
force, the assertion implied by the former being blended with the 
doubt expressed by the latter, and hence the two combined are em- 
ployed whea one distrusts, or affects to distrust, his own opinion. 
So that here πάντως is qualified by δήπου, in the sense of “1 think,” 
“if I mistake not,” &c.—didafov δή. ** Teach me, then.” The 
particle δή is very frequently added to imperatives, in the sense of 
“now,” “then,” and indicates haste and impatience. (Kihner, ᾧ 
721, 1, Jelf.)—véuior. ‘Observant of law.”—oluat μὴ ἂν δικαίως, 
κι τ᾿ 2. “Think that one could not justly obtain this praise who 


knows not what law is.” " 


§ 42. 


οὐδέν τι χαλεποῦ πράγματος ἐπιθυμεῖς. ** You desire nothing at all 
of a difficult matter,” 7. e., no very difficult matter. Observe that 
οὐδέν τι is equivalent to the Latin nihil guicquam. (Herbst, ad loc. 
Jacobs, ad Achill. Tat., p. 728.) On the construction of ri with οὐδέν, 
consult Matthia, § 487, 4.--- βουλόμενος. “In wishing,” i. δ.) by your 
wish.—zdvre¢ yap οὗτοι νόμοι εἰσίν. Attraction, for πάντα γὰρ ταὐτά 
ἐστι νόμοι. So we have in ὁ 48, ταῦτα νόμος ἐστί.----συνελθὸν καὶ δοκ- 
ἐμάσαν, x. τ. Δ. “Having assembled and approved of, enact, de 


i80 NOTES TO BOOK 1,—CHAPTER 11. 


elaring thereby,” &c. Literally, “write down,” i. ¢., cause to be 
written down or enrolled. The middle voice (ἐγράψατο) would be 
more regular here, since γράφειν νόμον in the active, is properly ap- 
plied to those who propose or enact laws tor others, not for them- 
selves. Compare Sturz, Lez. Xen., s. Ὁ. ypdoev,i., 9. Observe 
moreover, the employment of the aorist here to denote what is cus- 
tomarily done, and which requires it to be rendered by a present.— 
πότερον δ᾽ τἀγαθὰ νομίσαν δεῖν ποιεῖν. * But whether (do they so 
enact), after having made up their minds that we ought to do the 
things that are good.” The common text has ἐνόμισαν, but the best 
editions now admit in place of it the elegant emendation of Reiske, 
namely, vouicay. The participle apparently stands by itself, but the 
finite verb is, in reality, to be supplied from the previous sentence. 
For other instances of this construction, consult Matthia, ᾧ 556, Obs. 
1 —6 μειράκιον. ‘* My boy.” 


§ 43. 


ὥςπερ ὅπου. ‘“As(happens) where.” Supply γίγνεται after ὥςπερ. 
—vaira τί ἐστιν ; “ what are these (enactments) ?”—éca ἂν τὸ κρατ- 
οὖν, x. τ. Δ. “ Whatsoever the controlling power of the state, after 
having deliberated, what it is incumbent to do,” i. ε., what the sev- 
eral members of the state ought to do.—xpardv. ‘“ Ruling over.”— 
καὶ ταῦτα. ‘ These things also,” i. ¢., these enactments. 


§ 44. 
ἀνομία. “ Lawlessness.”—dp’ οὐχ ὅταν. “Is it not when.”—d 
κρείττων .... τὸν ἥττω. “The stronger, ....the weaker.” —dva- 


τίθεμαι γάρ, x. τ. Δ. ‘For I retract (the assertion), that whatever 
things a tyrant prescribes, without having persuaded (the citizens), 
is a law.” Observe that the article τό belongs here to the whole 
phrase following after. Kwuhner, ὁ 457, 1, Jelf.) The old editions 
less correctly have roi in place of it. Observe, moreover, that ἀνα- 
τίθεμαι is a metaphor frém the game of draughts, in which ἀναθεῖναι 
merrov signifies ‘to take up,” 7. e., ‘to remove” or “withdraw a 
man,” and place it elsewhere. Compare ii., 4, 4, ana iv, 2, 33 
The verb μετατίθεσθαι occurs, in the same sense, in iv., 2, 18. 


§ 45, 46. 


κρατοῦντες. “ΒΥ the strong hand.” Literally, « exercising au- 
thority.” —eire γράφων, εἴτε μή. ‘‘ Whether making it the subject 
ofa written enactment or not.” Supply γράφων in the second clauso. 
ττκλατοῦν τῶν τὰ χρήματα ἐχόντων. “* Lording it over these having 


NOTES -TO-BOOK I.—CHAPTER II. 181 


wealth,” 2. e., over the wealthy classes.—udaAa τοι. * Most as 
suredly.” The enclitic particle τοὶ lays a particular emphasis on 
the word to which it is attached. It.is often equivalent to the Latin 
sane, " truly,” ‘* verily.” (Kihner, § 736, Jelf.) Coray changes the 
colon atter ᾿Αλκιθιάδη into a comma, and connects μάλα τοι With 
δεινοί ; but, in the first place, μάλα roc is naturally required as an 
answer to the question of Alcibiades, and, in the next, μάλα is 
too far removed from δεινοί here to be neatly connected with it. 
(Kihner, ad loc.)—xai ἡμεῖς, τηλικοῦτοι,.κ. τ. A. ‘We also, when 
of your age, were skilled in such things as these,” ἢ. e., in the art 
of disputing on such topics as these ; in investigating such matters 
as these. Many adjectives expressing ability, fitness, &c., are con- 
strued with an accusative, which, however, is sometimes more ac- 
curately defined by a preposition, εἰς, πρός, &c. (Kihner, § 579, 1, 
Jelf.) The expression καὶ ἡμεῖς is a modest use of the plural, conce- 
ding a participation in merit to his equals in age. Compare ii., 7, 
1.—éueAetGuev καὶ ἐσοφίζομεθα. ‘* We discussed and philosophized 
upon.”’—el@e σοι. If a wish relate to any thing past, the indicative 
aorist is used with εἰ γάρ, or ei@e, without ἄν. Compare Matthie, 
§ 513, Obs. 2.—ére δεινότατος σαυτοῦ, κ. τ. Δ. * When you surpassed 
yourself in these things.” The superlative is frequently accompa- 
nied, not by the genitive plural of a class of objects, but by the gen- 
itive of the reflective pronoun, by which, in this case, is expressed 
the highest degree to which a thing or person attains. (Matthia, § 
460.) Fritzsche proposes to read δεινότερος, ‘* when you were more 
powerful in these studies than now.” (ad Aristoph., Thesmoph., 838.) 


§ 47. 


ἐπεὶ τοίνυν τάχιστα, κ. τ. A. ‘As soon, therefore, as they thought 
themselves to he superior to those who were at the head of public 
affairs,” i. e., superior to the statesmen of the day. On this mean- 
ing of πολιτεύεσθαι, consult Sturz, Lex. Xen., s.v. The narrative 
now returns to Critias and Alcibiades, and the particle τοίνυν is 
therefore employed, since it serves to resume an interrupted dis- 
course. (Compare ὁ 29.)—otre γὰρ αὐτοῖς, x. τ. A. For neither 
did he please them in other respects ; and, in case they did approach 
him, they were chagrined at being reproved for the things in which 
they were accustomed to err,’’ i. e., at being reproved for their er- 
rors and vicious conduct. The verb ἐλέγχω properly carries with 1t 
the idea of putting to shame, and hence of confuting, reproving, 
«xe. Observe, moreover, that verbs which, like ἤχθοντο, denote a 
state of feeling, are construed with a participle. (Kahner, ὁ 685 


189 N¢ res TO BOOK {(.—CHAPTER It. 


Jelf.)\—tnép ὧν The preposition ὑπέρ, in a causal sense, mostly co- 
incides with περί although more rarely thus employed. (Compare 
Buttmann, Ind. aa Midiam, p. 188.)—dvzep Evexev καί. The Greeks 
frequently insert καί (“‘even,’’ “ also”) after relative pronouns, tc 
mark a certain gradation. (Hartung, i., p. 136.) 


9 48. 

Κρίτων. Crito was a wealthy Athenian, who became an intimate 
friend and disciple of Socrates, having discovered his eminent tal- 
ents, and who induced him to give up the profession of his father, 
namely, sculpture. ( Wiggers’ Life of Socrates, p. 374 of this vol- 
ume.)—Xa:peddv, καὶ Χαιρεκράτης. Cherephon and Cherecrates 
were brothers, natives of Athens, and followers of Socrates. (Com- 
pare ii., 3,1 and 15. Schol. ad Aristoph., Nub., 104, 144, 146, 504.) 
—xai Ἑρμοκράτης. These words have been inserted by Schneider 
from two MSS. Who this Hérmocrates was, however, is unknown. 
He certainly ought not to be confounded with the Syracusan gen- 
eral of that name, who fought against Nicias, the Athenian, during 
the Peloponnesian war. Van Prinsterer thinks that we ought te 
read 'Epuoyévyc, Hermogenes having been a friend and follower of 
Sverates. (Prosopogr. Plat., p. 225, seq.)—Zumiac. Simmias was 
a native of Thebes, who went to Athens to study under Socrates.— 
Κέδης. Cebes was a Theban philosopher, and a follower of Socra- 
* ‘es, with whom he was connected by intimate friendship. He is 

introduced by Plato as one of the interlocutors in the Phedo, and 
as having been present at the death of the philosopher. One of his 
- works, the Ilivef, or Picture of Human Life, is still extant, and 
much admired.—¢a:dévdyc. Thus in several MSS. This Phedon- 
des was a Cyrenean, according to Ruhnken (ad Joc.); but, accord 
ing to Heindorff (ad Plat., Phad., p. 13) and Wyttenbach (ad Phed., 
p. 118), a Theban. The common text has Φαίδων δέ, where δέ has 
the force of  ἔτε. 
δημηγορικοὶ ἢ δικανικοί. “ Able popular speakers »r skillful ad- 
vocates.”—xai οἴκῳ, καὶ οἰκέταις, x. τ. A. ‘* They might be able to 
conduct themselves in a becoming manner toward their families. 
and domestics, and relations,” &c. Literally, «to make a becom- 
ing use of family,” ἄς. Observe that οἰκέτης strictly means an in- 
mate of one’s house, but most usually a house-slave or domestic. 
On the other hand, οἰκεῖος means a relation, and answers to the 
Catin propinguus or cognatus.—otre νεώτερος οὗτε πρεσδύτερος ὧν. 
“Either in youth or in more advanced age.” As regards νεώτερος 
_ are, where we would expect νέος, compare Kiihner, § 784, Jelf. 


NOTES ΓῸ BOOK: I.——CHAPTER I. 183 


§ 49. 

tAAd Σωκρά,ης ye. Compare § 12.---προπηλακέζειν. “To treat 

-th contumely.” The verb προπηλακίζω means properly “to be- 
~vatter with mud,” or, as Buttmann prefers (Lezil., p. 497, Fishi.), 
“10 trample in the mire ;” and hence ‘to treat with contumely,” 
“to insult,” &c. (Compare Aristoph., Nub., 1407.) Those persons 
who were condemned to ἀτιμία were exposed to such treatment as 
is indicated by the literal meaning of προπηλακίζω. (Compare Bremi 
ad Demosth. de Cor., p. 229, 12.)---αὐτῷ. Bornemann reads ἑαυτῷ, 
θυ there is no need whatever of any change, since either pronoun 
will answer. The distinction between them appears to be this, 
namely, that the reflexive pronoun refers to what is passing in the 
mind of the person spoken of, but αὐτός to what is passing in the 
mind of the speaker. (Compare Kihner, ad loc.)\—gdoxwv δὲ κατὰ 
νόμον ἐξεῖναι, x. τ. 2. “And also by asserting that it was allow- 
able, according to law, for a person who had*convicted him of de- 
rangement even to bind” his father,” 7. e., to consign him to safe 
keeping. ‘The main object of this law was to enable those next of 
kin to get the control of the property and prevent its being squan- 
dered. The process was a public one, and a regular trial ensued. 
(Compare Meier, and Schémann, der Alt. Proc., p. 296, seqgq.)—texun- 
oly τούτῳ χρώμενος. “ Using this as a sure argument,” ὁ. e., making 
use of the fact that such a law existed as a sure proof, &c.—dedé- 
σθαι. ‘To be kept bound.” Observe the continued action indi- 
cated by the perfect, and compare the explanation of Kiihner, “ vin 
cirt vinctumque teneri.” 


ὁ 50, 51. : 
τὸν μὲν δεσμεύοντα. ‘That he who consigned another to bonds.” 
-πολλάκις ἐσκόπει, τί διαφέρει, kK. τ. 2. ** He often made it a subject 
of investigation in what respect ignorance differs from madness.” 
‘Though the nature of the oratio obligua would seem to require the op- 
tative, as the proper expression of a supposition, yet*it is not always 
vsed, and the indicative (as here διαφέρει) is employed far more fre- 
quently ; so that objects are brought before the mind not as mere 
eonceptions, but as facts, which gives great power of representation 
to the language. (Kahner, ὁ 886, Jelf.)—ovygepévtwc. ‘ With ad- 
vantage.” —év ἀτιμίᾳ εἶναι. ‘To be held in dishonor.” —rov¢ δικα- 
Couévovc. ‘Those who are involved in law-suits.” Observe here 
the force of the middle voice. The active, δικάζειν, is “to dispense 
justice ;’ the middle, δικάζεσθαι, + to cause justice to be dispensed 
unto one’s self,” to go to law.”—ol συνδικεῖν ἐπιστάμενοι. “Those 


184 NOTES TO BOOK 1.—CHAPTER Ik 


who know how to act as advorates.” The verb ovvd; «fo mneans 
properly, to be a σύνδικος or adv -cate ; and σύνδικος itself, one wha 
takes hold of a case along with another (σύν, δίκη), an assistant in 
a cause, &c. (Compare Hermann, Pol. Ant., ὁ 142, 14.) 


ὁ 52. 


ἔφη δέ. Supply ὁ κατήγορος.---ὡς οὐδὲν ὄφελος, x. τ. Δ. ** That κὶ 
is no advantage for them to be well disposed.” Supply ἐστί after 
ὄφελος.---φάσκειν δὲ αὐτόν. ‘And that he frequently remarked.” 
Observe the frequentative force of φάσκω.---ἑρμηνεῦσαι. “Τὸ ex- 
plain them,” 7. ¢., to teach them clearly unto others. Compare 
Sturz, Lex. Xen., 5. v.—obttw διατιθέναι. “So disposed,’’ i. ¢., suc- 
ceeded in exerting such an influence over.—dcre μηδαμοῦ παρ᾽ αὐτοῖς, 
«. τ. Δ. “That all others were in no estimation with them in com- 
parison with himself,” i. ¢., were held in no account by them, &c. 
With μηδαμοῦ Weiske supplies λόγου or τιμήματος, of which ΚΌΛΠΟΥ 
approves. It is much neater, however, to regatd μηδαμοῦ as the 
simple adverb ; literally, ‘‘ were no where in comparison with him.” 
Compare the remark of Hermann on οὗ and αὐτοῦ. (De Ellips. et 
Pleon. in Ling. Gr., p. 151.)—xpé¢ ἑαυτόν. A similar construction 
occurs in Latin. Thus, Jerent., Eun., ii., 3,69: “ At nihil ad nos- 
tram.’ 


ὁ 53. 


καὶ τῶν ἄλλων συγγενῶν. The common text has re after ovyye 
νῶν, which, as Herbst remarks, can not be endured. We have 
thrown it out, therefore, with Weiske, Herbst, and other editors. 
Kuahner seeks to defend it, but on very feeble grounds, making 
συγγενῶν and φίλων to be in apposition with ἄλλων, and attempting 
to account for the presence of περί before ὀέλων by the circumstance 
of the latter word’s denoting a class of persons distinct from both 
πατέρων and ovyyevav.—xai πρὸς τούτοις ye δή. ** And in addition 
to these things in very truth,” «. ¢., and besides, what is still more 
to the purpose. ‘Xenophon here concedes even more than the ac- 
cuser alleges, and proceeds to adduce other instances of apparent 
paradoxes in the remarks of Socrates ; from all which, however, he 
deduced sound and useful conclusions. Observe the strengthening 
effect of δή. (Kahner, § 722, Jelf.) The editions prior to that of 
Weiske have πρὸς τούτοις ye διότι. Our present reading is the con- 
jectural emendation of that scholar.—yiyvera: φρόνησις. ** Intelli- 
gence exists.” The general idea intended to be conveyed here ia 
more fully developed in ὁ 55.—#fevéy<avrec. The second aorist of 


NOTES TO BOOK 1.—CHAPTER II. 185 


this verb is more usual with the Attics The first aorin, however, 
accurs again, ii., 2, 5; iii, 6, 18; iv., 8, 1.. (Kihner, ad loc.)— 
ἀφανίζουσιν. “Inter.” ‘The literal meaning of ἀφανίζω is “ to make 
unseen,” “to hide from sight,” and hence “ to inter,” “to bury,” ἄς. 


> 


tAeye δέ, ὅτι καὶ ζῶν, x. . A. “He used to say, also, that each 
one, while living, both himself removes, and affords unto another 
(to rémove), whatever may ‘be useless or unavailable of his own 
body, which he loves most of all.” Kihner removes the comma 
after ἑαυτοῦ, and explains as follows: ἕκαστος ἀφαιρεῖ (τούτου) ὃ πάν- 
τῶν μάλιστα ἑαυτοῦ φιλεῖ (τοῦ σώματος λέγω) ὅ τι ἂν ἀχρεῖον 7. This, 
however, is much less natural.—airoi τε γάρ. The common text 
has αὐτοί τέ ye, for which we have given Ernesti’s correction, 
sanctioned by one of the MSS.. There can be no doubt but that yap 
is the true reading here, since, as Buttmann remarks (ad Demosth., 
Mid., § 21, π᾿ 7), an example or illustration is adduced, not an ar 
gument. Ernesti’s correction is adopted by Schneider, Bornemann, 
Herbst, and in the Paris edition of Xenophon from the press of Didot. 
Kitihner, however, retains and seeks to defend the common Teading. 
--ὀτύλους. ““ Callosities.”—xai ἀποτέμνειν καὶ ἀποκάειν. ‘ Both to 
cut off and burn away.” After verbs of giving, &c., the infinitive 
active is commonly found, where we would expect the passive. 
(Kihner, § 669, Obs. 2, Jelf.) This, however, must not be regarded 
as the active used for the passive merely, but as an attempt to ex- 
press by means of the active a more distinct and emphatic idea of 
the action of the verb, and one brought more immediately into pres- 
"ant view.—évdv. ‘* While within.”—Admrec δὲ πολὺ μᾶλλον. “But 
rather does considerable harm.’’ 


§ 55. 


᾿ od διδάσκων. ‘Not teaching (thereby),” ὁ. e., not for the purpose 
of teaching.—éavrév δὲ κατατέμνειν. ‘* Or to cut one’s self in pieces.” 
Observe the strengthening force of κατά in composition.—éri τὸ 
ἄφρον ἄτιμόν ἐστι. ‘That what is without intelligence is without 
honor,” i. e., that no honor or respect is paid to want of understand- 
ing.—apexdAer ἐπιμελεῖσθαι, x. τ. Δ. ‘He exhorted (each one) ta 
be carefal to become as discreet and as useful as possible,” i. ¢., 
to study to become. Observe here the peculiar employment of the 
article, which belongs, not to εἶναι alone, but to the whole clause, 
of which εἶναι merely forms part.—édy te... . ἐάν τε. “If either 
.e+-orif’™ Like the Jatin sive.... sive (Kihner, 6 778, Jelf.\ 


168 NOTES TO BOOK I.—-CHAPTER Π-. 


uj, p οἰκεῖος εἶναι. πιστεύων, x. τι A. “He be not neglectiul of 
them, relying upon the circumstance of his being a relation, but en- 
deavor," &c. Observe that the subject of discourse from § δά on- 
ward is ἔκ :¢roc, and compare the remark of Kihner: “ Dictum est, 
quasi antecesserit παρεκάλει ἕκαστον ἐπιμελεῖσθαι. "ππειρᾶται. Sub 
junctive present. 

ᾧ 56. 


τὰ πονηρότατα. “The worst passages.” Supply μέρη or ἔπη.-- 
τούτοις μαρτυρίοις χρώμενον. “Using these as proofs.” Compare 
Ὁ 49 .---σιύδου μὲν τό. * That the line of Hesiod, for instance.” The 
apodosis is found at the commencement of § 58, the particle μέν 
here marking the first instance cited, and dé, in τὸ dé 'Oujpov, the 
second. Observe, moreover, that τό in the present passage (with 
which supply ἔπος) is the accusative, and was intended to depend 
on Aéyew coming after, but, in consequence of the line’s intervening, 
τοῦτο is inserted for perspicuty’ sake, which takes the place of τό, 
and the particle δή serves to mark this change of construction. We 
have, therefore, an anacoluthon in “Ἡσιόδου μὲν τό. Hesiod was an 
ancient Greek poet, whose name is often mentioned by the ancients 
in connection with that of Homer. He was a native of Ascra in 
Beeotia, whence he is often called the Ascrean bard. 

ἔργον δ' οὐδὲν ὄνειδος, x. τ. 2. ‘For work is no disgrace, but idle- 
ness, on the other hand, is a disgrace.” On the peculiar force of 
the particles dé re, when in juxtaposition, consult Hartung, i., p. 71 
The line of Hesiod here quoted is from the Works and Days, v. 311. 
The poet is treating of agriculture, and by ἔργον means labor in the 
fields, which, he says, is no disgrace. The enemies of Socrates, 
however, understood, or pretended to understand, ἔργον as signify- 
«ng any action whatever, and joined οὐδέν with it, although it be- 
longs to ὄνειδος. According to this view, the meaning of the line 
would be, no work is a disgrace, but idleness (of any kind) is a 
disgrace.” The measure of the verse is hexameter.—roiro δὴ Aé- 
yew αὐτόν, ὡς, x. τ. Δ. “ That this line, then, he explained (in such 
a way), as if the poet bids us,” &c. Supply οὕτως in the first clause, 
to which ὡς becomes opposed in the second. There is ‘ho need, 
therefore, of our giving λέγειν, with Seyffert, a double object, name- 
ly, τοῦτο and ὡς, “ diesen Vers nennen, und sagen dass,” &¢.—xal 
ταῦτα. ‘ Even these.” 

§ 57. 

Σωκράτης δ' ἐπειδὴ ὁμολογήσαιτο, x. τ. Δ. “ Now, whenever 506 

tates allowed that the being a worker was both useful and good for 


a “re 
a 


NOTES “FO BOOK 1.——CHAPTER IT. 187 


a man.” The optative is used after temporal particles (as here 
after ἐπειδή), to express, not an individual circumstance, but a case 
of frequent recurrence. Hence ἐπειδή has here the force of ‘* when- 
ever,” or “85 often as.” (Kichner, ὁ 843, ὁ.)---τὸ δὲ ἀργόν. ‘But 
that the being idle.” Observe that εἶναι is twice to be supplied in 
this clause, once after ἀργόν, and again after κακόν.---ἐργάζεσθαί τε 
kai ἐργάτας ἀγαθοὺς εἶναι. “Both worked and were good work- 
men.’ Weiske objects to ἀγαθούς as superfluous here, and that the 
notion of good is already implied here in ἐργάζεσθαι and ἐργάτας, and 
Schneider, agreeing with Weiske, incloses it in brackets, which 
Bornemann allows to remain. But ἀγαθούς here carries with it an 
air of energy and emphasis which the context seems naturally to 
demand.—-dpyot¢ ἀπεκάλει. ‘ He stigmatized as idle.” —éx dé τού- 
των. ‘And in accordance witk these sentiments.”—7é6. ‘The 
line.” Supply ἔπος. 


§ 58. 


τὸ δὲ '᾽Ομήρου. The following passage, also, of Homer.’’—A¢e. 

yewv. ‘ Quoted.” The passage referred to occurs in the Iliad, ii. 

188, segg.—éri. ‘How that.”—xvyein. ‘He chanced to find,” 2. e., 
as often as he met with any king, &c. The optative with the rela- 
tive is used to indicate the recurrence or repetition of an act. 
(Kihner, § 831, 4, Jelf.)\—rév δ᾽. “This one thereupon.” Observe 
the Homeric demonstrative pronoun τόν, which became the later 
article. The particle dé here is not in the apodosis to μέν in the 
preceding line. This apodosis occurs in ὃν δ᾽ αὖ δήμου, farther on. 
—ipyticacke. 3d sing. of the iterative form (Epic and Ionic) of the 
ist aor. ind. act. of ἐρητύω, «0. restrain,’ and, consequently, for 
ἠρήτυσε. The iterative form is employed to denote a repeated ac- 
tion, which is at the same time momentary in its nature. Thus, in 
the present instance, the meaning is, as often as he met such a per- 
son so often he restrained him. Compare the remarks of Buttmann, 
Ausf. Gr. Spr., vol. i, p. 395, ποίε.) ---- δαιμόνι. “Strange man.” 
The term δαιμόνιος always carries with it, in Homer, some degree 
of objurgation, and is to be translated according to the rank or con- 
dition of the party addressed.—xaxdv ὥς. ‘Coward like.” Ob- 
serve the accentuation of ὥς, which particle takes the accent here 
because coming after the word (κακόν) with which it is connected 
in construction.—xai ἄλλους idpve λαούς. ‘ And cause the rest of ἡ 
the people to take seats.” Observe the force of the active in idpve. 
The middle, ἐδρύεσθαι, means ‘to cause one’s self to take a seat,” 
“to sit.”"—idoc .... ἐφεύροι. Compare note on κιχείη, in the first 


188 NOTES TO BOOK L-—CHAPTER II. 


verse of the extract.—rodv ἐ2 icacxev. “This one he smote.” The 
torm ἐλάσασκεν is iterative for ἤλασεν, from éAatvw. The reference 
is properly to a driving back by blows.—éuuxAjoaoxe. Iterative form 
for ὁμόκλησε, from ὁμοκλέω, “ to reprove,” * to chide.” 

 Samivi’. “Fellow.” Consult note on dagdve’ in verse 3.—drpe- 
μας ἦσο. “Sit quietly,” i. ¢., take a seat and be quiet. — σὺ dé. 
“For thou art.” Supply elc.—oire wor’ ἐν πολέμῳ, x. τ. A. *“* Nei» 
ther at any time counted in war nor in council,” i. ¢., neither num- 
bered among the brave in war, nor admitted to the council of chief- 
tains.—éfnyeiofa. ‘‘Interpreted.”—d¢ ὁ ποιητὴς ἐπαινοίη. “ Asif 
the poet recommended.”—dyuordc. ‘The common people.” Ac- 
cording to the lexicon of Zonaras, as quoted by Ruhnken, δημοτής, 
in the sense in which it is here employed, is peculiar to the Ionic 
writers, and Xenophon is the only one of the Attic authors whoa 
uses it in this meaning. The regular Attic term is δημοτικός. 


§ 59. 

καὶ γὰρ ἑαυτὸν οὕτω, κ. τ. Δ. And (no wonder), for in this way 
he would have inferred,” &c, i. ¢., by this same train of reasoning 
he must have inferred, &c.—éiAAwe τ᾽ ἐὰν πρὸς τούτῳ. * Especially 
if, in addition to this.” The expression ἄλλως re is here of the 
same force as ἄλλως te καί. (Kiuhner, ad loc.) The καί after τούτῳ 
belongs to ϑρασεῖς.---ϑρασεῖς. “Bold of deportment,” i. ¢., of insolent 
spirit.—xdv τυγχάνωσιν ὄντες. “ Even though they happen to be.’ 


ὁ 60. 

ἀλλὰ Σωκράτης ye, κι τ. A. Socrates, however, for his part, in 
opposition to all this, was evidently both a friend of the common 
people and a lover of mankind.” The particle ἀλλά refers to the 
negation, οὐ ταῦτ᾽ ἔλεγε, in § 59. Observe also the peculiar force 
of γέ, and compare the explanation of Kiihner, ** Socrates tamen, si 
quis alius,” &c.—dgavepdc ἣν ὦν. Literally, “was manifest as be- 
ing.”—oAAode ἐπιθυμητὰς καὶ ἀστούς. x. τ. A. ‘Although he re- 
ceived numbers of persons desirous of hearing him, both citizens 
and strangers.” Observe here the force of ἐπιθυμητάς, and com- 
pare Apol. Socr., § 28: ᾿Απολλόδωρος ἐπιθυμητὴς μὲν ἰσχυρῶς αὐτοῦ 
(Consult notes on § δ.)---μισθὸν ἐπράξατο. Compare ὁ 5.—dAAa πᾶ- 
σιν ἀφθόνως, x. τ. A. “ But ungrudgingly bestowed a share of his 
_instructions upon all.” Observe that τῶν is here the partitive geni- 
tive. (Kahner, ὁ 535, Jelf.)—dv τινες, μικρὰ μέρη, κι τ. Δ. He hints 
at Aristippus and some others of Socrates’ followers, who taught tor 
pay. Aristippus was the first that did this. (Ruhnk, ad loc. Com 


‘NOTES Τὸ BOOK -I.—cHAPTER II. 189 


pare Diog. Laert., ii., 65.)\—roAAod ἐπώλουν. “Sold them at a high 
price.” The price of any thing is put in the genitive. (Matthie, 
ἡ 364.) ᾿ 


ὁ 61. 


ποὸς τοὺς ἄλλους ἀνθρώπους. “ Among foreigners,” i. ¢., in other 
lands. Literally, “with respect to the rest of men.”—7 Λέχας τῇ 
Λακεδαιμονίων. Lichas, the Lacedemonian, and son of Arcesilaus, 
is meant, who was contemporary with Socrates.—ézi τούτῳ “On 
the following account.” The pronoun οὗτος generally refers to 
something that goes before. Occasionally, however, as in the pres 
ent instance, it has relation to what follows. (Kihner, ad loc. Com 
pare i., 2,3; ii., 2, 27.)---ταῖς γυμνοπαιδίαις τοὺς ἐπιδημοῦντας, κ- τ. A. 
“ Banqueted at the Gymnopedia all the strangers then sojourning 
in Lacedemon.” The Gymnopedia, or the festival of the ““ haked 
youths,” was celebrated at Sparta every year in honor of Apollo 
Pytheus, Diana, and Latona. The festival lasted for several, per- 
haps for ten days, and the whole season of its celebration was one 
of great merriment and rejoicing, during which Sparta was visited 
by large numbers of strangers. (Consult Dict. Ant., s.v.) It was 
for his hospitality on this occasion tha. Lichas became renowned 
throughout Greece. (Compare Plut., Vit. Cim., 10.) Observe, 
moreover, that γυμνοπαιδίαις is here the dative of time. (Kihner, 
ὁ 606, Jelf.)—rad μέγιστα πάντας. According to the analogy of zoc- 
eiv τινα κακά, ‘to do any one harm,” the verbs ὠφελεῖν, βλάπτειν, 
and others in which the idea of doing is implied, take, besides the 
accusative of the person, another accusative neuter plural of au 
adjective, where the English language employs the adverbs more, 
very, &c. (Matthia, § 415, Obs. 3.) 


§ 62. 


ἐμοὶ μὲν δή: When δή follows μέν, it refers to something previ 
ausly mentioned, and may be rendered ‘then,’ “ therefore,” “ ac- 
cordingly.” (Matthie, § 603.) The dé clause is omitted, which 
may be explained thus: “ΤῸ me, therefore, he seemed, &c., but 
to some perhaps otherwise.”—xai κατὰ τοὺς νόμους, κι τ. Δ. “And 
if one were to consider the subject with reference to the existing 
ἄνγ8. --κατὰ γὰρ τοὺς νόμους. “For, according to the laws.”— 
ῥανερὸς γένηται. ‘ Be openly caught.” Literally, “may have be- 
“come manifest.”—Awrodutév. “Stealing garments.” The verb 
λωποδυτέω is properly applicable to the stealing of the garments of 
bathers from the therme οὐ public-baths. In a-more general’ serse’- 


190 NOTES TO BOOK 1.—CHAPTER 1. 


however, it refers to the operations of thieves and highwaymen of 
all classes. The offence was published with death if the articles 
stulen or taken were of the vale of ten drachme. (Meier und 
Schim., Alt. Proc., iii., 1, p. 229, 359, segq.)—rotrow. “For these 
offenders.” The pronoun is here in the plural, after the collect 
ive ric, because a whole class of offenders are referred to. (Matthia, 
§ 434.)—dp πάντων. ‘“ From all which offences.” 


ὁ 63. 


αλλὰ μήν. Compare i., 1, 10.--οὠχσυμδάντος. ** Having resulted.”— 
προδοσίας. “Of treason.”—ovidé μήν. Compare i., 2, 5.—idia ye. 
“Ina private capacity.” —obre κακοῖς περιέθαλεν. “Or involve him 
in evils.” Compare Demosth., de Fals. Leg., p. 216, 9: τὸν φανερόν 
τι ποιῆσαι βουληθέντα .... τηλικαύτῃ καὶ τοιαύτῃ συμφορᾷ περιθάλ 
λειν. ᾿ Id. ς. Timocr., p. 740, 22: τοιοῦτόν γ᾽ ὄντα καὶ οὕτως αἰσχροῖς 
ὀνείδεσι περιθάλλοντα ἐκεῖνον. ---ὐἀλλ' οὐδ' αἰτίαν, x. τ. 2. ** Nay, he 
never even was charged with any one of the acts that have been 
mentioned.” 


§ 64. 


πῶς οὖν ἔνοχος ἂν ein τῇ γραφῇ ; ‘How, then, could he be liable to 
the indictment (brought against him) ?”—é¢ ἀντὶ μέν. After an in 
terrogative clause, the relative pronoun is often put for the demon- 
strative οὗτος, or οὗτος yap. (Kihner, § 834, Jelf.) And sometimes 
- without a preceding interrogation, as in iii., 5,11, With the par- 
ticle γέ it becomes more emphatic. Compare iii., 5, 16.—yéyparro. 
This is Bornemann’s reading, from one of the best MSS., in place 
of the coramon lection ἐγέγραπτο. Grashof, cited by Kihner, has 
satisfactorily proved, that the second or syllabic augment of the 
pluperfect is often omitted, not only by the poets, but also by prose 
writers, for the sake of euphony, when, in the case of simple verbs, 
a vowel precedes which can not be elided ; and when, in the case . 
of compound ones, the preposition with which they are compounded 
ends in a vowel. (Καλπετ, ad loc. Matth., § 165.)—gavepoc ἣν Sep- 
azetwv.' Compare i.,1,2.—griéro. According to Kthner, γέγραπτο 
refers to what was stated in the written indictment, and ἠτιᾶτο to 
the time when the verbal accusation was made, on which the writ- 
ten one was founded. The Pataction, however, does not appear to 
be a tenable one. 

τούτων μὲν παύων. Verbs signifying “to cause to cease,” “to 
cease,” &c., such as παύω, παύομαι, λήγω, are construed with a gen- 
itive. (Matthia, ὁ 8355.}.--τῆς δὲ καλλίστης, x. τ. A. _ Verbs signify 


NOTES TO BOOK I.—CHAPTER Ill. 191 


sng ‘to desire,” to long after,” take a genitive of that whence the 
desire arises. (Kichner, § 498, Jelf.)—ed οἱκοῦσι. . ‘Men regulate 
well.” —zxporpéxwv. Compare i, 7, 1; ii, 1, 1; iii, 8, 15... The 
middle form occurs in the same sense in i., 2, 32; ii., 3, 12; iii, 3, 
8 ἄς. Compare Matthia, § 496, 497.----τῇ πόλει. Comparei., 1, 1. 





CHAPTER III. 
$1. 

dv δὲ δή, κι τ. Δ. “Βαϊ how, indeed, he also seemed.to me,” &c. 
We have seen that Socrates did not injure his pupils; we are now 
to consider whether he did not greatly benefit them. Hence καὶ 
refers here to a suppressed clause, ‘‘ how he not only did not cor- 
rupt,” but also, ὅτο.---τὰ pév .... τὰ δέ. “Partly... . partly.”— 
ἔργῳ. “ΒΥ example.”—decxviwy ἑαυτὸν οἷος ἦν. For δεικνύων οἷος 
αὐτὸς ἦν.---διαλεγόμενος. “ΒΥ his ἀἰΒοοῦγ565." --ὁὁπόσα ἂν διαμνημον- 
evow. ‘As many as I may have held in remembrance.” Observe 
that διαμνημονεύσω is not the future, but the aorist subjunctive.—ra 
μὲν τοίνυν πρὸς τοὺς ϑεούς. ‘The things then appertaining to the 
gods.”—77ep ἡ Πυθία ὑποκρίνεται. ‘In the way in which the Py- 
thoness answers unto those,” &c., i. 6., in the way which the Py- 
thoness mentions in her answers, &c. Eight MSS. and the early 
editions have ὑποκρίνεται, as we here give it. The modern editions, 
on the other hand, have ἀποκρίνεται. Kitthner has brought back 
ὑποκρίνεται, which is used in this sense not only by the Ionic writ- 
ters (as, for example, Herodotus, i., 78, 91, &c.), but also in Thucyd- 
ides, vii., 44, δ.---προγόνων ϑεραπείας. _ “ The worship of ancestors.” 
—i te γὰρ Πυθία, x. τ. ἃ. ‘For both the Pythoness answers, that 
men, if they act (on these occasions) in conformity with the law of 
the state, will act with piety.””. Observe here the peculiar force of 
dvatpéw, properly “to take up a matter, and give an answer there- 
on,” and usually said in this sense of oracles. 

οὕτως καί. ‘In this way also.” This is the reading of Bozne- 
mann, from several MSS. and early editions, and is adopted also ὃν 
Kiihner. The common text has οὕτω xaé, but the Attic writers use 
οὕτως even before a consonant when emphasis is required. (Kazhner, 
ad loc.)\—napgvet. Supply οὕτω ποιεῖν.---ἄλλως πως. ‘In any other 
way.”—reptépyoug καὶ ματαίους. ‘ Over-busy and wasting their 
labor.” wae 

§ 2. 

καὶ εὔχετο δέ, x. τ. Δ. “ Farthermore, also, he prayed unto the 

g0d3 simply to give (unto him) the things that were good, since he 


192 NOTES TO BOOK I/—CHAPTER IL. 


thought that the gods knew best what kinds of things are good,” s.¢., 
are real blessings. With regard to the combination καὶ δέ, compare 
., 1, 3. Observe, to», the employment of ὡς with the accusative 
absolute, as indicating a reason existing in the mind of anothe:. 
Compare note on i., 2, 20.—drid¢ τἀγαθὰ διδόναι. As regards the 
Socratic precept here involved, consult Plato, Alcib., ii., c. 9, where 
are found the following well known and beautifully-expressed lines : 


Zed βασιλεῦ, τὰ μὲν ἐσθλὰ καὶ εὐχομένοις καὶ ἀνεύκτοις 
"Ape δίδου, τὰ δὲ δωινὰ καὶ εὐχομένοις ἀπαλέξειν. 


οὐδὲν διάφορον εὔχεσθαι, x. τ. 2. “ Prayed for nothing different 
than if they should pray for a gambling affair,” &c., i. ¢., prayed as 
unreasonably as if they should pray for success in a gambling affair, 
&e.—gavepig ἀδήλων ὅπως ἀποδήσοιτο. ““ Manifestly uncertain in 
what way they would be likely to result.” Compare i., 1, 6. 


. $3. 

ϑυσίας δὲ ϑύων, κι τ. 2. “In offering up, moreover, humble sac- 
rifices from humble means,” i. e., and when, moreover, from his hum- 
ble means he offered up humble sacrifices. ‘The means or material, 
by or from which any thing is done or made, is often expressed in 
Greek, for the sake of greater distinctness, by ἀπό and a genitive 
Conipare i., 2, 14.—otdév μειοῦσθαι. " That he was in no respect 
inferior to.” Verbs derived from comparatives are construed with 
a genitive, as here, τῶν ϑυόντων. (Matthia, ᾧ 357.)—obre γὰρ τηῖς 
ϑεοῖς, x. τ. A. “For he said that it would neither be becoming in 
the gods if they took delight,” &c. Literally, “that it would neither 
have itself becomingly for the gods,” &c. The particle ἄν is omit- 
ted here before the infinitive ἔχειν. In such expressions as indi- 
sate propriety, duty, necessity, &c., that is, in clauses where καλῶς 
εἶχε, ἔδει, χρῆν, &c., are employed, it accorded with the genius of 
the Greeks as well as Latins to represent that which was becom- 
ing, necessary, &c., as unconditionally true, its not happening be- 
ing partially kept out of sight. (Kahner, § 858, 3, Jel/.) 

ἂν εἶναι μᾶλλον κεχαρισμένα. “ Would be more acceptable.” —otr’ 
ὃν τοῖς ἀνθρώποϊς, x. τ. 2. Kihner thinks that ἄν might also have 
been omitted here. It seems, however, to be required by the con- 
text: “nor would it in all likelihood be,” &c. The idea intended 
to be conveyed by the whole clause is simply this, that if the gods 
take more delight in the offerings of the bad than those of the good, 
life becomes unto the good not worth leading, since the bad, in that 
event, will be the resipienits of allithe more important favors-of the - 


NOTES TO BOOK [.—CHAPTER III. 193 


gods.—rovd ἔπους τούτου. ‘Of this verse.” The verse that follows 
is taken from the Works and Days of Hesiod (v. 336).—xdé δύναμιν 
δ᾽ ἔρδειν, x. τ. A. “Offer up sacrifices, moreover, to the immortal 
gods, according to your ability.” The infinitive is here used for 
the imperative, as is frequently the case with the poets. This is 
probably a remnant of the ancient simplicity of the language, the 
action required being expressed by means of the verb taken abso- 
lutely. (Matthia, § 546.) Some,*however, explain it by supposing 
the infinitive to depend on a verb of “ bidding,” “directing,” &c., in 
the mind of the speaker. (Kwhner, ὁ 671, Jelf.) Observe that κάδ 
is Epic for κατά.---καὶ πρὸς φίλους dé, x. τ. A. “And he said that 
‘the doing according to one’s ability’ was an excellent exhortation. 
as regarded friends, and those connected with us by the ties of hos- 
pitality, and as regarded the regulation of the rest of life,” i. e., and 
as regarded the other relations of life. The expression τὴν κὰδ dv- 
ναμιν ἔρδειν is for τὸ xad δύναμιν ἔρδειν, the article being attracted 
into the gender of παραίνεσιν. (Compare Matthie, § 280, and Kuh- 
ner, § 457, 3, Jelf.) 


§ 4. 

εἰ δέ τι δόξειεν, x. τ. A. “ But, whenever any thing appeared to 
him to be intimated from the gods, he could less be persuaded, &c., 
than if one were to strive to persuade him,” &c. Observe here the 
employment of the optative in the protasis with εἰ, to denote an 
indefinite frequency of action. (Kuhner, ὁ 855, B., Jelf.\—mapa τὰ 
σημαινόμενα. Observe here the meaning of παρά with the accusa- 
tive, as indicating “ against,” “ contrary to,” &c., and being directly 
opposed to κατά with the same case.—dvti βλέποντος καὶ εἰδότος. 
Supply αὐτήν.---καὶ τῶν ἄλλων δὲ μωρίαν κατηγόρει. “And he charged — 
fully against the rest of men,” 7. 6.) he censured the folly of others. 
—mnapa τὰ παρὰ τῶν ϑεῶν, kK. τ. A. There is a species of κακοφωνέα 
here, as Herbst remarks, by no means infrequent among the Greek 
writers. The idea intended to be conveyed, however, is borrowed 
from the early lyric poet Ibycus, as referred to by Plato, Phedr., 
242, C.: καί rug ἐδυςωπούμην κατ᾽ Ἴθυκον μή τι παρὰ ϑεοῖς ἀμπλακὼν 
τιμὰν πρὸς ἀνθρώπων ἀμείψω. (Compare Ruhknk. ad Tim., Lez., p. 
90.)—@vAarrouevoe τὴν παρὰ τοῖς ἀνθρώποις ἀδοξίαν. “ Guarding 
against ill repute with their fellow-men,” i. 6.7 lest they meet with 
the derisive sneers of mankind.”—po¢ τὴν παρὰ τῶν ϑεῶν συμθου- 
λίαν. ‘‘In comparison with the counsel received from the gods,” 
ἡ. e., given him from on high, as he er by his δ ῥα οὰ 
genius. 


I 


.194 NOTES TO BOOK J.—CHAPTER It. 


Ὁ δ, ᾿ 

ὀιαίτῃ de, κι τ. A. There appears to be a want of connection be 
tween this section and the previous one ; the transition from piety 
τ toward the gods to every-day life appears harsh. ΚΌΛΠΟΥ thinks 
that Xenophon naturally passes from the duties of men toward the 
deity to their duties toward their fellow-men.—éraidevoe. “He 
trained.”—el μή τι δαιμόνιον εἴη. “ Unless there were some divine 
interference,”’ i.-¢.,. unless some obstacle were opposed from on 
high. More literally, “unless there were something proceeding 
from the deity.”—rocatrn¢ δαπάνης. So much money” (as would 
suffice to lead such a life as that of Socrates). Observe that δαπάνη 
has here the signification of « money for spending.” —obru¢ ἂν ὀλίγα 
ἐργάζοιτο. ‘+ Could obtain so little by his labor.” Observe here the 
peculiar force of ἐργάζεσθαι, “ to earn by one’s exertions,” and com- 
pare Herod., i., 24, ἐργασάμενον δὲ χρήματα μεγάλα.---ἐχρῆτο. “He 
consumed.” —7déw¢. . “ With pleasure,” i. ¢., with an appetite.—émi 
τούτῳ. ‘For this,” ὁ. ¢., that he might eat with an appetite. Din 
dorf reads ἐπὶ τοῦτον, i. 6., σῖτον.--οῦψον αὐτῷ εἶναι. “Served asa 
relish for him.” Any thing eaten with bread was called ὄψον, and 
even without bread, as flesh-meat, fish, &c., and hence every sort 
of more delicate food, sauces, condiments, &c. Compare Cicerv, 
Tusc. Disp., v., 34, 97: “ Socratem ferunt, quum usque ad vesperum 
contentus ambularet, quesitumque esset ex co, quare id faceret, respond- 
isse, se, quo melius canaret, opsonare ambulando famem.” 


4 6. : 

el δέ ποτε κληθεὶς ἐθελήσειεν, κι τ. Δ. Compare ὁ 4.—dcre φυλάξα 
σθαι, κι τ. Δ. ‘Namely, so as to guard against the being filled above 
measure,” i. ¢., the being surfeited. A simple infinitive, or, what 
is more forcible, an infinitive with ὥςτε, is often added, to explain 
an antecedent word, or clause, more accurately and fully. (Mat- 
thia, § 531, Obs. 2. Kahner, ὁ 669, Jelf.)—izép τὸν καιρόν. The 
term καιρός is often employed to denote the measure of a thing 
Compare Ages., Vit., 5,1: σίτων δ᾽ ὑπὲρ καιρὸν ἀπέχεσθαι Gero xpir 
ναι.---τὰ πείθοντα μὴ πεινῶντας ἐσθίειν. ‘Those viands which per 
suade men to eat when not hungry.”—rd λυμαινόμενα γαστέρας, 
«.t. A. Which ruin stomachs, and heads, and minds.’’ Observe 
here the employment of the plural, the reference being to che case 
of many individuals. (Καλπετ, ad loc.) 


§ 7. 
ἐπισκώπτων. “In sportive mood,” ¢. ¢., jocularly. Literally 
“jokmg."—xai τὴν Κέίρκην ic ποιεῖν. “That Ciree also made ‘men! 


NOTES TO BOOK I.—CHAPTER IV. - 95 


swine.” Alluding to the Homeric fable of Circe’s t unsforming 
those who feasted at her table into filthy swine. (Od., x., 230, 
δεῳᾳ.)---τοιούτοις πελλοῖς. ‘* With many such (incentives),” i. ¢., 
things which persuade us, when not hungry, to eat, ἄο.---ὑποθημο- 
σύνῃ. “ΒΥ the suggestion.” Ulysses, according to the legend, 
was fortified against the enchantments of Circe by an herb called 
moly, which he received from Mercury ; but his companions were 
changed into swine.—xai αὐτὸν ἐγκρατῆ ὄντα. ‘And being himseif 
under the influence of self-control,” 2. ¢., and through his own self- 
restraint.—ro ὑπὲρ τὸν καιρόν, x. τ. A. Ernesti reads rod in place 
of τό, after Brodeus and others. A rash change, however; fot 
those verbs in Greek which are usually construed with a simple 
infinitive, are sometimes joined with an accusative of the article 
and an infinitive. This construction, as being emphatic, is very 
often used in antithesis. (Kuhner, § 670, Jelf. Compare iii., 6, 6 

iv.,.3, τε, ἢ, 5) 





CHAPTER IV. 
§ 1. 


τεκμαιρόμενοι. “Forming mere conjectures,” 7. ¢., from mere 
conjecture. Not knowing, namely, the nature.of his doctrine and 
sentiments, but ferming opinions from mere conjecture.—zporpéy- 
ασθαι μὲν. ... κράτιστον. γεγονέναι. ‘* Was very influential in ex- 
horting.”—zpoeyayeiv. ‘To lead the way.” Socrates was sup- 
posed, by the persons here alluded to; merely to have been able to 
excite in his followers a love of virtue, but not to show the path to 
it practically.—oxepdyevor . . . . δοκιμαζόντων. “Let them, after 
having considered, &c., determine.” Observe that δοκιμαζόντων is 
the abbreviated form of the imperative for doxiatérwoav. This 
being especially and almost exclusively adopted from the old Ho- 
meric language by the Attic writers, is called the Attic imperative, 
though it is found frequently in the other dialects. (Kuhner, ὁ 196, 
Obs. 3, Jelf.\—nq μόνον ἅ. “ Not only the things in which.” Ob- 
serve that μή, not οὐ, is here employed, on account of the impera- 
tive δοκιμαζόντων.---κολαστηρίου ἕνεκα. ““ For the sake of chastise- 
ment,” i. e., in order to check them.—roi¢ πάντ᾽ οἰομένους εἰδέναι 
Alluding to the Sophists, who laid claim to universal knowledge. 
ἐρω ὧν ἤλεγχεν. ‘ Confuted by his interrogations.” “Literally, « in- 
te royating confuted.” The allusion is to the Socratic mode of ar- 
yting by question and answer.—é& λέγων συνημέρευε. . (Those® 
about which he daily conversed.” Literally, “about which con 
versing he spent the day with.” 


ἴ90 NOTES ΤΟ ΒΟΟΚ I.—-CHAPTER IV. 


ὁ 2 

περὶ τοῦ δαιμονίου. “Concerning the ἀοίτγ.".--τ᾿ Ἀριστόδημον τὸν 
Μικρὸν ἐπικαλούμενον. “ Aristodemus, surnained the Little.” Aris- 
todemus was a most devoted friend, and constant companion of 
Socrates. He is described as an austere man, and always walking 
barefoot, which he seems to have done in imitation of Socrates. 
(Plat., Symp., 173, B. Compare Davis. ad Maz. Tyr., diss. 3, p. 
δ04.})---καταμαθὼν αὐτόν. “ Having observed him.”—otr’ εὐχόμενον. 
The editions previous to that of Ernesti have μηχανώμενον, “ when 
undertaking any thing.” Leunclavius, however, ingeniously con- 
jectured οὔτ᾽ εὐχόμενον, which Ernesti introduced into the text.— 
ἔστιν οὔςτινας ἀνθρώπους, x. τ. Δ. ‘Do you admire any men for 
their intelligence.’ The form ἔστεν of was so firmly established, 
that neither the number of the relative bad any influence on the 
verb fort, nor is the tense changed, though the time spoken of be 
past or future; hence this form assumed the character of the sub- 
stantival pronoun ἔνιοι, and by means of the cases of the relative has 
a complete inflexion. And then, as a question, ἔστιν οἴτενες is em- 
ployed. (Kihner, § 817, 5, Jelf.)—re@atpuaxac. Observe the con- 
tinued meaning implied by this tense: “have you admired and do 
you still admire,” i. ¢.,do you admire? (Matthie, ᾧ 497.)—tywye. 
Supply τεθαύμακα. * 


43. 
καὶ ὅς. “Andhe.” The pronoun ὅς, of the same origin as οὖτος, 
τ js used as a demonstrative or personal pronoun, frequently in Homer 
and also by the Attics, at the beginning of a proposition. (Kihner, 
§ 816, 3, 4., Jelf.}—énl μὲν τοίνυν ἐπῶν ποιήσει. “For the eompo- 
sition, then, of epic verse,” ἡ. ε., in epic poetry, then. Observe that 
ἐπί here with the dative has a causal signification, answering to 
the Latin propter.—ixdv ποιήσει. Homer every where applies the 
term ἀοιδή to the delivery of poems, while ἔπη merely denotes the 
every-day conversation of ordinary life. On the other hand, later 
authors, from Pindar downward, use the term ἔπη frequently to 
designate poetry, and especially epic, in contradistinction to lyric, 
or μέλη. (Maller, Hist. Gr. Lit., iv., 3.)—éxi δὲ διθυράμδῳ. “ For 
the dithryamb, on the other hand.” The dithyramb was a kind of 
choral song, of a lofty but usually inflated style, originally in honor 
of Bacchus, afterward also of other gods. Cobet conjectures that 
we ought to read διθυράμδων, understanding ποιήσει, because, ac- 
* eording to him, διθύραμδος, like ἔπος and μέλος, is not used in the 
singular when expressive of poetry, but in the plural. Dithyrambie 


NOTES TO BOOK I.—CHAPTER IV. 197 


poetry, however, can very well be implied here in the term διθύραμ- 
6oc.—MeAavirridnv. Melanippides was a native of Melos, and ons 
of the most celebrated lyric poets in the department of the dithy- 
ramb. His date can only be fixed within rather uncertain limits. 
He may be said, somewhat indefinitely, to have flourished about 
the middle of the fifth century B.C.—ZogoxAéa. Sophocles, as has 
been well remarked, is the summit of Grecian art; but one must 
have scaled many a steep before one can estimate his height. It 
is because of his classical perfection that he has generally been the 
least admired of the great ancient poets. (Theatre of the Greeks, p 
78, 4th εἀ.})---Πολύκλειτον. Polycletus was a celebrated statuary of 
Sicyon, and flourished about B.C. 480.--- Ζεῦξιν. Zeuxis, a native 
of Heraclea, was the most celebrated painter of antiquity. He 
flourished at the same time with Polycletus. 


4. 


εἴδωλα ἄφρονά τε καὶ ἀκένητα. “ Representations devoid of both 
intelligence and the power of self-motion.”—éudpava τε καὶ ἐνεργά 
“ Possessed of reason and activity.”—oi (Ga. Supply ἀπεργαζόμενοι 
—eimep ye μὴ τύχῃ, κι τ. Δ. “If, at least, these results are in real 
ity brought about, not frem any chance, but through actual design.” 
Observe the force of εἴπερ, “if, in reality.” The cases are beauti- 
fully varied here, τύχῃ the dative denoting the instrument or means, 
and ὑπὸ γνώμης referring te an effecting cause. (Kuhner, ad loc.)— 
τῶν δὲ ἀτεκμάρτως ἐχόντων, x. τ. Δ.  “ But of those things which af- 
ford us no sure indication on what account they exist.” Literally, 
‘which have themselves in a condition without sure indication.” 
—én’ ὠφελείᾳ. “For a useful purpose.” - πότερα. “ Which.” — 
πρέπει μεν. ‘It is right (te think).” — γνώμης ἔργα εἶναι. “ Are 
sorks of design.” 


ᾧ δ. 

οὕκουν δοκεῖ σοι, κ. τ. Δ. «““Ὅσ65 not then he who made men from 
the very first,” ἄς. For the difference in signification between 
οὔκουν and οὐκοῦν, compare note i., 2, 10.---προςθεῖναι. “Τὸ add,” 
i. €., im every ease to add. Observe the employment of the aorist 
to indicate what is accustomed to take place.—c&’ Gv aiodavovrac 
ἕκαστα. ‘Each (of those members) by means of which they ob- 
tain a pereepticn (of external objects).”—dauov ye μήν, x. τ. A. 
What advantage, in very truth, would theie have been unto us 
from odors at least, if nostrils had not been added? The combi- 
nation yé μήν differs from the simple μήν merely in this, that γέ adda 


198 NOTES TO BOOK 1.—CHAPTER 1V. 


2mphasis to the word which precedes it. (Hartung, ii., p. 383.)— 
xpoceréOyoav. The aorist again refers to what is cestomary in the 
case of each one of our species. So also ἐνειργάσθη, farther on.— 
τῶν διὰ στόματος ἡδέων. “The pleasant things procured by means 
of the mouth.” Literally, «by means of a mouth ;” and hence the 
absence of the article in the Greek, the reference being a general 
ene to the whole species. So γλῶττα immediately after, not ἡ 
γλῶττα.---εἰ μὴ γλῶττα, x. τ. Δ. “If a tongue had not been formen 
vitain as an indicator of these.” 


$6. 


προνοίας ἔργῳ ἐοικέναι. ‘To resemble a work“of preecience. ἡ 
We have not hesitated to recall ἔργῳ, the reading of the modern 
editions. Kihner adopts ἔργον, which appears in many MSS. and 
several early editions, and gives ἐοικέναι the force of haberi, or putari. 
This, however, appears extremely far-fetched, and wanting in eu- 
ergy.—rd, ἐπεὶ ἀσθενής, x. τ. 2. (Namely), since the sight is del- 
icate, the guarding it with eye-lids like doors.” The νι ὃ ϑυρόω 
properly denotes, “ to furnish with doors.” Observe, again, the em- 
ployment of the aorist to denote what is customary.—eir7 χρῆσθαι 
τι. “To use it in any respect.”—dvarerdvyvra ... . συγκλείεται. 
Middle voice.—#6udv βλεφαρίδας ἐμφῦσαι. ‘The implanting of eye- 
lashes as a sieve.” The ἦθμός properly was a kind of sieve or 
strainer, used by the Greeks to strain or percolate their wine. We 
have given 76é6¢ the rough breathing with Ernesti and others, on 
the authority of the scholiast to Apollonius Rhodius (i., 1294) and 
the Sigean inscription. (Bdckh, Corp. Inscr. Grac., i., p. 19, seqq-) 
Ruhnken prefers ϑριγκόν, “a fence,” the conjecture of Victorius, 
put the allusion to the winds in the previous clause suits better the 
idea conveyed by ἡθμόν, namely, the shielding of the eye from the 
- fine particles of dust, &c.—dgpici τε ἀπογεισῶσαι, x. τ. Δ. “ And 
the causing the parts above the eyes to jut out with eye-brows like 
the eaves of a house.” The verb ἀπογεισόω is to make to jut out 
like a cornice or coping, or like eaves. The root γεῖσον is said to be 
of Carian origin, the term γίσσα in the Carian language being equir- 
alent to λίθος in Greek. (Steph. Byz., s. v. Μονόγισσα. Ruhnk. ad 
Tim., Lez., p. 65.) 

τὸ δέ, τὴν ἀκοὴν δέχεσθαι. “ And, again, this circumstance, (name- 
ly), that the hearing receives.” We have placed a comma after 
τὸ δέ with Weiske, as making a neater construction than joining 
τό at once with τὴν ἀκοὴν δέχεσθαι. Observe that we have now a 
cuecese'on of independent clauses, forming, as it were, so many noi 


NOTES TO ΒΟΟΚ I.—CHAPTER IV. 199 


matives, until we reach ταῦτα, when this last takes the place of all 
of them, and thus converts what precedes into an anacoluthon.- 

καὶ τοὺς μὲν πρόσθεν ὀδόντας, k. τ. Aa. ‘And that the front teeth in all 
animals are adapted for cutting (the food).’”” Observe that τὸ dé is, 
in fact, understood after xai, literally, «and this other circumstance, 
that the front teeth,” ἄς. The full construction in οἵους is τοιούτους 
οἵους, literally, ‘such as.” (Kuhner, § 823, Obs. 3, Jelf.)— καὶ στόμα 
μὲν καταθεῖναι. ‘And the placing of a mouth.”—réa. ἀποχωροῦντα. 
“The feces.”—ducyep7. Supply ἐστίν. The ellipsis of εἶναι is 
comparatively rare after conjunctions, as here after δέ. (Kihner 
ad loc.)—droorpéwat..... ἀπενεγκεῖν. “The turning away.... 

the removing.”—otrw προνοητικῶς. ‘ With so-much forethought.” 

πότερα. ‘* Whether.” 


§ 7. 

οὕτω ye. **In this particular light,” 7. e., with reference to the 
principle of utility —mdvv ἔοικε ταῦτα, x. τ. 2.‘ These things alto- 
gether resemble a contrivance of some wise architect, and one be- 
nevolent to living things.”—ré δέ, ἐμφῦσαι, x. τ. A. We have here 
a construction similar to that in the previous section, namely, rf 
δέ, τὴν ἀκοὴν δέχεσθαι, kK. τ. A.. excepting that, when we reach the 
end of-the clause, μέγιστον dé gé6ov ϑανάτου, the words ταῦτα οὕτω 
προνοητικῶς πεπραγμένα, K. T. A., are not again added, but are left to 
be implied —fpwra τῆς τεκνοποιίας. “A love of progeny.”—rai¢ 
γειναμέναις. ‘In mothers.” The Ist aor. mid. of the deponent yeé- 
νομᾶι is used in an active sensé.—duéAer. “Certainly.” This is 
the beginning of the answer of Aristodemus. _ Socrates recom- 
mences ‘his interrogatories with the next section. ᾿Αμέλει is prop- 
erly the imperative of dueAéw, and therefore signifies, primarily, 
‘never mind,” ‘do not trouhle yourself.’ (Compare Aristoph., 
‘ Nub., 488, 875.) Thence, like other imperatives, it takes the nature 
of a particle of exhortation or encouragement, and is also affirm- 
ative. It may therefore be rendered, according to circumstances, 
“doubtless,” “certainly,” “truly,” &c.—ynyavguaci τινος, κ- τ. A. 
“The ingenious devices of one’-who had resolved within himself 
that animals should exist.” 


§ 8. : 
ov δὲ σαυτὸν δοκεῖς, κι τ. A. ‘And do you think that you your- 
self possess a certain portion of intelligence?” 2. e., that you are 
endowed with reason. According to the general rule, when the 
same person is both the subject of the infinitive and of the govern: 


900 NOTES TO BOOK I.—CHAPTER IV. . 


ing verb, the subject of the infinitive is omitted, and is in the nom- 
inative. But, whenever an emphasis is required, the subject of the 
infinitive is expressed, and is then in the accusative, as here, σαυτόν 
(Buttmann, ὁ 142, Rob.)—ipéra γοῦν καὶ ἀποκρινοῦμαι. These words 
are omitted by Bessario (in his version) and by Ernesti, on the 
suggestion of Ruhnken. They were first thrown out of the Greek 
text by Schittz, whom Schneider and others follow. The objection 
against them is, that they mar the regular flow of the passage ; but 
they are found in all the MSS., without a single exception, and 
could hardly, therefore, have proceeded from any other than Xeno- 
phon himself. Lange gives the following explanation of the words 
in question : «Since modesty prevented Aristodemus from express- 
ly affirming, and truth prevented his denial, he answers guardedly 
and cautiously thus: ‘Interrogate then, and I will answer,’ i. ¢., by 
my answers you will know that I φρονιμόν τι Exo.” 

καὶ ταῦτα εἰδώς. And that, too, when you Κηονν.᾽.---πολλῆς οὖ- 
onc. * While, at the same time, there is much of it,” ἡ. ¢., while, at 
the same time, it is so boundless in extent.—xail τῶν ἄλλων δήπου, 
x. τ. 4. “And that your body has been compacted for you by your 
having received’ a scanty portion of each of the other elements, that 
are, as is well known, immense in their nature.” Observe the force 
of δήπου here, answering to the Latin ut notum est, or scilicet, and 
consult Sturz, Lex. Xen., 5. v.—voiv δὲ μόνον dpa, x. τ. Δ. “And do 
you think that you alone have, by some lucky chance or other, 
caught a mind, existing nowhere else?” Compare Cicero, N. D., 
11,6: “ Unde enim hanc (mentem) homo arripuit? ut ait apud Xeno- 
phontem Socrates.”—ce συναρπάσαι. The accusative with the infin- 
itive, not the nominative, because emphasis is required. Compare 
note on σὺ δὲ σαυτὸν δοκεῖς, x. τ. A., at the commencement of this 
section.—xal τάδε τά. Thus in three MSS., in place of the common 
reading καὶ τά.--δ ἀφροσύνην τινά, x. τ. 2. “Hold on in theix - 
course of order through some idle folly, as you suppose ” 


§ 9. 

pa AP. “Certainly.” Μά is a particle of swearing, like the Latun 
per, and by itself neither affirms nor denies, but simply exercises a 
strengthening influence. Hence it is used in both affirmation apd 
negation. In affirmation it is joined with vai, as dai μὰ Aia, and in 
negations, with οὐ, as οὐ μὰ Δία. But when μὰ A/a is used simply, 
without od, a negative either precedes or follows. In the present 
instance it refers to what has gone before, namely, ἄλλοθι dé οὐδα- 
μοῦ οὐδὲν φρόνιμον εἶναι, and οὐ γάρ belongs to what odllows.—roix 


NOTES TO BOOK I.—CHAPTER IV. 261 


κυρίους. ‘The lords (of the universe),” i. ¢., its creators and gov- 
ernors.—dyucoupyotc. ‘¢ The makers,”—ovdé γάρ. This. form of 
expression, in response and dialogue, refers to something under- 
stood, as ὀρθῶς λέγεις, οὐ ϑαυμαστόν, or something similar. In the 
present passage it has.an ironical force : ‘(Quite right), for neither 
do you see,” &c.—éavrov., Several MSS. have σεαυτοῦ, a few cav- 
τοῦ, but ἑαυτοῦ is here, by a usage not unfrequent in Attic, employ- 
ed itself for the second person. This occurs in cases where the 
reference is easily determined from the context. In like manner, 
ἑαυτοῦ is also not unfrequently employed for the first person. 
<Matthia, § 489, 2. Kuhner, § 653, Jelf.)\—xvpia. ‘The mistress.” 
-πκατά ye τοῦτο. “ As far, at least, as this point is concerned,” i. e., 
by parity of reasoning.—yvouy. ‘ By reason.” 


§ 10. 

οὔτοι ἐγώ, ὦ Σώκρατες, x. τ. A. “Indeed, Socrates, I do not de- 
spise the deity.” —yeyaAomperéctepov ἢ ὡς προςδεῖσθαι. ‘Too glo- 
rious to need.” Literally, “more glorious than so as to need.” 
Observe that ἢ ὡς is for ἢ ὥςτε; and mark, also, the force of πρός in 
προςδεῖσθαι, literally, ‘‘to need in addition,” 2. e., in addition to that 
of the rest of his creatures.—éow μεγαλοπρεπέστερον ἀξιοῖ. “ΒΥ 
how much more glorious he is, and yet deigns.” Literally, “by 
how much more glorious being he deigns.” Supply ὄν after μεγα- 
λοπρεπέστερον. . Wyttenbach, indeed (ad Plut., de S. N. V., p. 36), 
wishes ὄν to be added here to the text, but the participle of εἶναι 
is often omitted. (Compare Lobeck ad Phryn., p. 277.) 


§ 11. 
ἔπειτα. Compare i. 2, 26.—of πρῶτον μέν. After an interroga- 
tive clause, the relative pronoun is often put for the demonstrative 
οὗτος, or οὗτος γάρ. (Compare i., 2, 64.)—dp6dv ἀνέστησαν. The 
aorist, as before, refers here to what is customary or always takes 
place, and hence has the force of a present. As regards the idea 
itself, compare Cic., N. D., 11, 56: “ Que primum eos humo exci- 
tatos celse3 et erectos constituit, ut deorum cognitionem calum intuentes 
capere possent.”—i δὲ ὀρθότης. ‘ And this uprightness of stature.” 
--μᾶλλον. With more convenience.”—xai ἧττον κακοπαθεῖν, οἷς, 
x. τ A. “And that those parts suffer less injury, in which they 
(the gods) have constructed a faculty of vision, and of hearing, and 
of speaking.” The true reading here is extremely doubtful. Al 
most all the MSS. and editions have κακοπαθεῖν " καὶ ὄψιν, κ. τ. A 
omitting οἷς. We nave *nserted this last-mentioned word, in ac 

T2 


> 
202 NOTES TO BOUK I.—CHAPTER IV. 


rordance with the ingenio1s emendation of Kahner, and nave placed 
a comma after κακοπαθεῖν instead of a colon—érera. “In the 
uext place.” More commonly ἔπειτα dé. (Compare Viger, viii., 8. 
10.)—roi¢ μὲν ἄλλοις ἑρπετοῖς. “To the rest of animals.” Observe 
that ἑρπετά is here employed in its general sense of things that 
move upon the earth, since ἕρπω means “to walk” as well as 
“creep.” This, however, is rather its poetical usage ; in vrose. it 
commonly means “ reptiles."—rd πορεύεσθαι. “The power of pro- 
eeding,” i. ¢., the faculty of motion —mpocéBecav. “They add” 
‘bserve the force of the aorist. 


4 12. 

sai μήν. “Andintrath.” These are particles here of transition. 
εὐ ΘΑ ΓΟ ii., 3, 10.--- μόνην τὴν τῶν ἀνθρώπων, x. τ. 2. “ They have 
made that alone of men such, as, by touching the mouth at different 
times in a.fferent parts, both to articulate the voice,” &c., i. ¢., to 
utter articulate sounds. Before οἵαν, supply, as before, τοιαύτην. 
Compare § 6.—xai σημαίνειν πάντα, x. τ. ἃ. The same as καὶ οἵᾳ 
ἡμᾶς σημαίνειν πάντα, x. τ. 2. When there are two or more adjec- 
tival clauses in succession, depending on the same verb, or on differ- 
ent verbs, but in the same government, the relative is generally 
used but once, and thereby the two sentences are united into one 

Compare (Kahner, ὁ 833, Jelf.) 

$ 18. : 

οὐ τοίνυν μόνον ἤρκεσε. “Still farther, it was not sufficient merely,” 
t. ¢., and yet this alone was not sufficient. The particle τοίνυν here 
has merely the effect of continuing the discourse, and marks no in- 
ference or conclusion from what precedes. Compare Sturz, Lez. 
Xen., s. v. 2,and Schaefer ad Demosth., Olynth., iL, p. 222.—imimpe 
ληθῆναι. For the middle ἐπιμελήσασθαι.---καὶ τὴν ψυχὴν κρατίστην, 
x. t. Δ. “δ has also ithplanted in man the soul, which is most 
excellent in its nature,” i. ¢., Which is his lordliest part. The ad- 
jective κρατίστην here forms the predicate, and is equivalent to ἢ 
κρατίστη ἐστίν. In such cases it is without the article. (Maéthia, 
δ 277, .)--τίνος γὰρ ἄλλου ζώου, x. rt. 2. “For what other animal's 
sul, in the first place, has perceived the gods, who have arranged 
hese most stupendous and beautiful works, that they exist?” 7. ¢., 
has perceived that the gods exist, who have arranged, ἄς. By a 
very elegant idiom, a ‘noun, which, if the sense only were regarded. 
should be the subject of a verb subsequent in the construction of 
the sent2nce, is made to depend on some other verb preceding in 


NOTES TO BOOK I.—CHAPTER IV. 203" 


the construction. Thus ϑεῶν is here governed by ἤσθηται, when 
the regular construction would have been ἤσθηται ὅτι ϑεοί εἰσι, of τὰ 
μέγιστα καὶ κάλλιστα συνέταξαν. Compare Matthia, § 349; Kihner, 
§ 898, Jelf; and, as regards the sentiment itself expressed in the 
text, consult Cicero, N. D., ii., 6: .-Οτὰ μέγιστα καὶ κάλλιστα. The 
reference is to the universe. Compare Plato, Leg., x., Op., vol. X., 
p. 74, ed. Bup 

Separedovo. Here the verb agrees in number, not with φῦλον, 
out, by attraction, vith ἄνθρωποι. Kihner refers, in illustration, to 
Sallust, Jug.,c.50. Sin opportunior fuge@ collis, quam campi fue- 
vant,” and also to Cicero, Phil., iv.,4: ‘ Quis igitur illum consulem, 
nisi latrones putant.”—3 ψύχη ἢ ϑάλπη. Observe here the employ- 
ment of the plural, as indicating different degrees or varieties of cold 
and heat. (Compare Kiuhner, § 355, )., Jelfi)—pounv ἀσκῆσαι. ‘To 
acquire strength by exercise.” Literally, ‘to exercise strength.” 
-πρὸς μάθησιν ἐκπονῆσαι. ‘To toil after instruction,” 1. e., to toil 
to acquire instruction. Observe that ἐκπονέω is here used intran- 
sitively. Its more common employment is that of a transitive verb 
with the accusative. (Kauhner, ad loc.)—dtaueuvjoba. “To keep 
in memory.” 


ὁ 14. 


οὐ γάρ. “15 it not then.” These particles are interrogative in 
demonstration and argument, and are equivalent to the Latin nonne 
igitur.—mapa τὰ ἄλλα ζῶα. ‘In comparison with the rest of ani- 
mals.” (Matthia, § 588, c.)\—dvcet κρατιστεύοντες. ** Naturally ex- 
celling them.”—otre γὰρ βοὸς dv ἔχων σῶμα. ‘For neither would 
one if he had an ox’s body.” From the plural ἄνθρωποι, which pre- 
cedes, we may supply ἄνθρωπος or τὶς With ἔχων. (Kihner, ad loc.) 
Observe, moreover, that the particle ἄν 1s sometimes found repeated 
in a sentence, as here, where it is first attached to the word βοός, 
on which the greatest emphasis is laid, and is again placed after the 
verb which it modifies. (Kihner, § 432, b.)—éca. Supply ζῶα. 
Che reference is to what we would term quadrumanous animals, or 
the monkey tribe.—Afov οὐδὲν ἔχει... “ Possess any advantage (over 
the rest).” Supply ἢ τὰ ἄλλα.---ἀμφοτέρων τῶν πλείστου ἀξίων τετυ- 
χηκώς. ‘ Who have obtained both of these in the greatest excel- 
ence.” Literally, “ worthy of most.” The reference is to the body 
and the mind.—dAW’ ὅταν τί ποιήσωσι, x. τ. Δ. “Βαϊ, whenever they 
shall have done what, will you think that they care for you?” i. e., 
tut what must the gods do to make you believe that they care for 
yout A dependent clause, introduced by a conjunction, often as 


994 NOTES TO BUOK 1.—CHAITER IV. 


sumes a direct interrogatory form, still retaining the coujun: tion 
Numerous instances of this construction are given by Fritzsche 
Quest. Luc., p. 134, segg- (Compare Kahner, § 882, Jelf.)—vomeic. 
Attic for νομέίσεις. 
§ 15. 

συμϑδούλους. ‘ Advisers.” This 1s the reply of Aristodemus, 
who alludes particularly to the so-called genius of Socrates.—éra» 
δὲ ᾿Αθηναίοις, x. τι 2. The answer of Socrates.—rvvdavouévou τι 
διὰ μαντικῆς. “Inquiring about any thing by means of divination." 
This refers not only to the consulting of omens, but also of oracles. 
-- οὐ δοκεῖς. “Do you not think.”—répara. “ Portents.”—dAda 
μόνον σὲ ἐξαιροῦντες, x. τ. Δ. “ But picking you alone out (from all 
mankind), do they hold you in neglect?” Literally, do they put 
Fou down in neglect,” i. ¢., put you down and have done with you. 


§ 16. 

οἴει & ἂν τοὺς ϑεοὺς ἐμφῦσαι. ‘Do you think, moreover, that the 
gods would have engendered.”"—ei μὴ δυνατοὶ ἦσαν. That is, εὖ καὶ 
κακῶς ποιεῖν.---ἐξαπατωμένους. That is, in the opinion they had 
formed, that the gods were able to benefit and to injure.—ra χρο- 
νιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων. “The most abiding and the 
wisest of human institutions.” —ai φρονιμώταται ἡλικίαι. “The most 
discreet periods of life.” Compare Cicero, N. D., ii., 3.----ϑεῶν ἐπι 
μελέσταται. The adjective here governs the genitive, because the 
verb to which it corresponds (ἐπιμελεῖσθαι) governs the same case. 
( Matthia, § 348, Obs. 1.) 


δ 17. 

ὠγαθέ. “ΜῪ good friend.” Contracted from ὦ ἀγαθέ. This ex- 
pression has always a slight shade of irony or sarcasm, like O bone 
in Latin. (Compare Viger, iii., 3, 1, and Hermann, ad loc.)—iviv. 
“While it is within you.”—«al τὴν ἐν παντὶ φρόνησιν, x.t-2. “That 
the intelligence, also, which pervades every part of the universe, 
disposes that universe in such a way as may be pleasing unto it.’ 
—g«ai, μὴ. “And (you ought) not (to suppose).” Supply οἴεσθαι 
xpn.—divacbat ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι. ‘Can reach the length 
of many stadia.” The stadium was 600 Greek, or 606} English 
feet. The preposition ἐπέ is employed in definitions of place, an- ~ 
swering to the question “how far?’ (Matthie, § 586, ς.)---περὶ τὸν 
ἐνθάδε. Observe that φροντίζω is also construed with the simple 
genitive. The present arrangement, however, carries with it am 
air of greater precision. (Matthia, § 348, Obs. 2.) ; 


NOTES TO BOOK I.—CHAPTER V. 205 - 


§ 18. 


ἢν μέντοι. “Tf, indeed.” Observe that μέντοι is a confirmative 
particle, and is often used to make a new sentence more emphatic. 
(Kihner, § 730, Jelf..\—Gcrep ἀνθρώπους ϑεραπεύων, k. τ. Δ.  “ Even 
as by paying attentions unto men you discover those who are incined 
to pay you attentions in return.”—ovpbovAevouevoc. “ΒΥ consulting 
along with others.”—oirw καὶ τῶν ϑεῶν, x. τ. A. ‘So, by serving 
them, you make trial of the gods, as to whether,” &c.—yvaoet τὸ 
ϑεῖον, ὅτι ἐστιν. “ You will know the godhead, that it is,” 1. e., you 
will know that the godhead is. This construction has already heen 
alluded to in ὁ 13.---αὐτούς. The gods implied in τὸ ϑεῖον. There 
is no need, therefore, of our omitting αὐτούς with Ernesti, o of 
reading αὐτό, with others, from a few MSS. Observe, moreover, 
the air of emphasis which the pronoun αὐτούς zarries with it at the 
close of the sentence ; so that its presence is far from being ple 
onastic. x 


ὁ 19. 


éuot μέν. ‘Unto me, I confess.” Observe the employment of 
the emphatic form of the personal pronoun, and its position at the 
beginning of the sentence. Schneider and Dindorf read éuoi μέν 
οὗν, from one ΜΞ. --- ὁπότε ὁρῷντο. ‘ Whenever they might be 
seen.” (Compare i., 2, 57.)—év ἐρημίᾳ. In solitude.”—yndév ἄν 
mote, κι τ. A. “That no one, at any time, of those things which 
they might be doing, would escape for an instant the observation ot 
the gods.” Observe the force of the aorist in διαλαθεῖν. 





CHAPTER V. 
§1. 

ei δὲ δή, κι τ. A. “Since, moreover, in very truth, self-control, 
also, is both an honorable and an excellent possession for a-man.’ 
The particle εἰ has here the force of ἐπειδή, the reference being ta 
a case that admits of no’doubt; and this case is made still clearer 
by the addition of δή, which is often employed in this way for the 
purpose of imparting more explicitness to the clause, and then an- 
swers to the Latin vero.—ei τι προὐδίθαζε λέγων, x. τ. 2.‘ Whether 
he in any degree urged on others to its attainment by saying such 
things as follows.” —dp’ ὅντιν᾽ ἂν αἰσθανοίμεθα, x. τ. 2  ‘* Whether, 
whomsoever we should perceive subservient to gluttony or wine, or 
meapable of enduring labor, or given to sleep, this one would we 
select?” i. e., whether, if we should perceive any one subservient. 


206 NOTES TO BOK 1.—CHAPTER VY. 


ἄς. The genitives γαστρός, οἴνου, &c., are genitives of comparison, 
and ἥττω γαστρός, &c., means, literally, “ inferior to,” or “less than 
gluttony,” &c. (Matthia, ὁ 361, a.) So in Latin we have “inferior 
voluptatibus.”” Otserve, moreover, the absence of ὄντα after ἥττω, 
the omission of the participle of εἰμέ being common in such cases, 
where the adjective has a predicative force. (Kihner, ὁ 682, 3, 
Jelf.)\—rod¢ πολεμίους κρατῆσαι. The verb κρατέω has the meaning 
of “to subdue,” “to master,’’ when joined with the accusative ; 
whereas, when it governs the genitive, it means “to rule over,” &c. 


§ 2. 

ei δὲ γενόμενοι. “ And if, on having arrived.”—rtw ἐπιτρέψαι, 
κι τ. Aa. “To commit unto any one either male children to educate, 
or maiden daughters to protect, or money to preserve.” Observe 
that the infinitive is used frequently after verbs in themselves of 
complete meaning, but which would not be sufficiently defined with 
out such an addition, to express a purpose ; as here, παιδεῦσαι, διαφυ- 
λάξαι, διασῶσαι. (Μαιιλῖα, ᾧ 532.).--ἀξιόπιστον εἰς ταῦτα. ‘* Worthy 
of confidence for these things,” i. ¢., in these matters.—jynodueba. 
Observe the indicative in the apodosis, after ei with the optative in 
the protasis, and hence expressing a positive certainty that we will 
not regard him as such. (Kihner, ὁ 855, b., .7ε1{.}---ταμιεῖα. “Οὐ 
granaries.”"—fpywv ἐπίστασιν. ‘The superintendence of agricul- 
tural labors.” Observe that ἔργον, like the Latin opus, is often used 
to denote agricultural operations, or laboring in the fields. (Com- 
*pare Ruhnken ad Ter., Eun., ii., 1, 14.)---διάκονον καὶ ἀγοραστὴν τοι- 
obvrov. “An agent and purveyor of such a character.” The dyopa- 
στής Was a slave who purchased provisions for the family; a family 
purveyor. Zeune and Bornemann read τὸν τοιοῦτον, from Stobeus 
and Atheneus. The article, however, is added to this word only 
when it refers to a person rigor known. (Compare ii., 8, 3, and 

Matthia, ὁ 265, ae 


ὁ 3. τ 

ἀκρατῆ. ‘If ἱπίοπηρογαίθ.".--- πῶς οὐκ ἄξιον, κι τ. Δ. “How ἰ5π 
not worth one’s while that he himself guard against becoming such.” 
Ohserve the effect of the particle γέ on αὐτόν, giving the pronoun a 
species of reflexive force.—xai γάρ, οὐχ ὥςπερ, x. τ. Δ. The order 
's, καὶ γάρ ὥςπερ ol πλεονέκται, κ. τ. 2., οὕτως ὁ ἀκρατὴς οὐ τοῖς μὲν 
ἄλλοις, K. τ. λ.---τῶν ἄλλων ἀφαιρούμενοι χρήματα. The verb ἀφαιρ- 
εἶσθαι is usually construed with two accusatives. (Matthia, § 418.) 
An example of its construction with a genitive of the person occurs 


NOTES '10 BUOK 1.—CHAPTER V. 207 


‘= Thucydides, iii., 58.—kaxotpyoc. “An injurer.” Taker sub- 
stantively.—ei ye κακουργότατόν ἐστι. ““ Since it is (as all must ad- 
mit) most injurious.” Observe the employment of the indicative 
vith ef to express positive certainty, which we have indicated, in 
translating, by a parenthetical clause ; and compare the explanation 
of Ernesti: “ Siguidem perniciosissimum est, ut nemo dubitat.”—rov 
οἶκον τὸν ἑαυτοῦ. ‘*One’s own substance.” Observe here the repe- 
tition of the article. The common form of expression would be 
τὸν ἑαυτοῦ οἶκον ; but when the adjunct of the substantive is placed 
after it, either for emphasis or perspicuity, the article must be re- 
peated. ' (Buttmann, § 125, 8, Rod.) 


§ 4, 5. 

ἐν συνουσίᾳ δέ. “In society, too.”—dpa ye ob χρή. “ Does it not, 
in short, behoove.” Hartung and Kihner give the particle γέ in 
such constructions as the present the meaning of am Ende; it an- 
swers rather, however, to our “in short.”—x«py7ida. ‘The foun- 
dation."—7 τίς οὐκ dv, ταῖς ἡδοναῖς δουλεύων, x. τ. A. “Or who 
would not, by being a slave to his pleasures, be basely disposed as 
to both his body and his mind,” 7. e., be degraded both in body and 
mind.—v7 τὴν Ἥραν. “By Juno.” This form of swearing or ad- 
juration, almost peculiar to women, was often used by Socrates. 
Compare Menag. ad Diog. Luert., ii., 40.---ἐλευθέρῳ μὲν avdpi εὐκτὸν 
εἶναι. ‘That a freeman should pray.” — Literally, “that it is a thing 
to be prayed for by a free man.” ΒΥ ἃ free man is here meaht one 
in the truest sense of the term, as free from the influence of all de- 
grading propensities.—ixereverv. ‘* Should supplicate.” ‘The con- . 
struction with verbal adjectives often changes to the infinitive alone 
(Kihner, ὁ 613, Obs. 5, «7εἰ{.)---δεσποτῶν ἀγαθῶν. ‘Good masters,” 
i. e., Who would by their manner of living show good examples, and 
exercise a salutary influence in reclaiming the vicious. 


§ 6. 3 

τοιαῦτα δὲ λέγων, k. τ. A. “And yet, while accustomed to say 
such things, he exhibited himself as still more continent in his acts 
han in his words,” ἡ. e., while these were his expressed sentiments, 
je exhibited his own continence still more forcibly by his life and 
actions than by his mere words.—d:d tod σώματος. ‘“ Enjoyed 
through the agency of the body,” 7. e., of the bodily senses.—zapa 
τοῦ τυχόντος. ‘* From every casual person.” Compare note on 
τὰ τυχόντα, i, 1, 14.---δεσπότην ἑαυτοῦ καθιστάναι. ** Made (that 
person) a master over himself.” Compare i., 2, Ὁ.---οὐδεμιᾶς ἧττοι 


208 NOTES TO BOOK I.—CHAPTER VI. 


αἰσχράν. “Not less disgraceful than any other.” For οὐχ ἧττον 
αἰσχρὰν ἢ ἄλλην τινά, compare iii., δ, 18; iv., 2, 12. 





Cee CHAPTER VI. 


41. 

ἄξιον δ' αὐτοῦ, κι τ. Δ. “Τὶ is worth while, also, not to omit those 
shings, that were likewise said by him, in the course of conversation 
with Antiphon the Sophist.” The genitive αὐτοῦ does not depend 
on ἄξιον, but on the relative clause ἃ διελέχθη, and it is the same as 
saying ἄξιον αὐτοῦ πρὸς ᾿Αντιφῶντα λόγους μὴ παραλιπεῖν. (Kihner. 
ad ἰοο.}--τ Ἀντιφῶντα. The Antiphon here meant was an Athenian 
Sophist. He must be distinguished from the orator of the same 
name, and also from Antiphon the tragic poet, although the ancients 
themselves appear to have been doubtful as to who the Antiphon 
here mentioned by Xenophon really was. (Ruhnken, Opusc., i., p- 
148, 5ε44.)---τοὺς συνουσιαστὰς αὐτοῦ παρελέσθαι. ‘To draw off from 
him those who associated with him,” 7. ¢e., his followers. Observe 
that συνουσιαστάς here is equivalent to συνόντας or cvvdiarpl6ovrac¢ 
elsewhere. (Compare Heusing. ad Plut., de lab. ed., p. 90.) 


§ 2. 

τἀναντία τῆς φιλοσοφίας ἀπολελαυκέναι. “To have enjoyed the 
opposite from your philosophy,” 7. ¢., to have reaped fruits of a 
directly opposite kind, namely, hardship and wretchedness. Ob- 
serve that ἀπολαύω is construed with the accusative and genitive. 
_ (Matthia, § 327.)\—Gi¢ γοῦν οὕτως. “Αἴ any rate, you live in such 
away.” The component parts of γοῦν; namely, γέ and οὖν, are both 
perceptible here, “at least, for the matter of that,” i. ¢., at any rate. 
---οΟοὐδ' ἂν εἷς. More emphatic than οὐδεὶς ἄν.----διαιτώμενος. “ Being 
sept.”’-—ra φαυλότάτα. ““ That are of the worst description.’ Ob- 
serve the force of the article—juarcov ἠμφέεσαι. “ You are clad in 
an outer garment.” The ἱμάτιον was an outer garment, cloak, or 
mantle, worn above the χιτών or tunic. It was, in fact, a square 
piece of cloth, thrown over the left, and brought round over or uuder 
the right shoulder.—dvudédqroc. At the siege of Potidea, in par- 
ticular, he is said to have walked barefoot through snow and ice. 
(Diog. Laert., ii., 12.)—éayirov. This must not be so understood as 
if he covered his naked body with only the outer cloak or ijdriov. 
Socrates usually wore only the shirt, ὑπενδύτης, but not the secone 
covering over that, namely, the ἐπε; δύτης, which κατ᾽ ἐξοχήν the an- 
cients called the “ tunie” oF γισώ». (Ernesti, ad loc.) 4 


NOTES TO BOOK I.—~CHAPTER VI. 209 


§ 3, 4. ε 

καὶ μήν. Compare i., 4 12.---ὠἃἂἂἀ καὶ κτωμένους εὐφραίνει, x. τ΄ λ. 
‘Which both gladden mex on acquiring them, and cause them, on 
having become possessed of them,’’ &c. Observe the force of the 
perfect in kextyuévove.—obrw καὶ od διαθήσεις. ‘In this same way, 
also, you will dispose,” 7. ¢., will inspire them with the desire of 
imitating your comfortless modevof life.--véuice εἶναι. ‘* Consider 
yourself to be,” 7. e., you must regard yourself as being.—doxei¢ μοι, 
ἔφη Some MSS. and early editions omit ἔφη. The Greeks, how- 
ever, often insert ἔφη, even when a verb of saying has. preceded. 
In like manner, inguam is sometimes redundant in Latin. (Com- 
pare Kuhner ad Cic., Tusc., V., 36, 105.)---ὐπειληφέναι. ‘To have 
concluded.”—dcre πέπεισμαι. ‘That I am persuaded.”—dcrep ἐγώ. 
“AsIdo.” For ὥςπερ ἐγὼ ζῶ. In the construction with 7, the word 
with which another is compared is usually put in the same case 
with the word compared, or subject of the comparison. Sometimes, 
however, after 7, the nominative is used, as in the present instance, 
if another verb can be supplied. (Matthia, § 448, 1, a.)\—ri χαλεπὸν 
ἤσθησαι τοὐμοῦ Biov. ‘What particular hardship you have discov- 
ered in this life of mine.” (Matthie, § 317.) 


ὁ 5. 


πότερον, ὅτι, kK. τ. A. ‘Have you perceived this hardship in my 
mode of life, in that, &c. Supply, for a full construction, χαλεπὸν 
ἤσθησαι τοῦτο τοὐμοῦ βίου.---ἀπεργάζεσθαι. ‘To work out.”—éuoi 
dé.‘ While unto me, on the other hand.” The more regular, but 
less emphatic form of enunciating the whole clarse would have 
been as follows: ἐκείνοις λαμθδάνουσιν ἀργύριον ἀναγκαῖον év.... 
ἐμοὶ μὴ λαμδάνοντι οὐκ ἀνάγκη διαλέγεσθαι, x. τ. A. Two ciauses, 
bowever, of the same construction are sometimes, as here, opposed 
to each other by μέν and dé, in order to connect the former, which | 
ought to have been expressed by a clause dependent on the context, 
by putting it in contrast with the latter. And it is this opposition 
of uév and dé,.and this independent enunciation of the two clauses, 
which imparts an air of greater energy and vigor to the whole sen- 
tence. (Dissen ad Demosth., de Cor., c. 97. Matthie, § 622, 4. 
Kiahner, ὁ 764, e., Jelf.) he 

τὴν δίαιτάν μου. ‘ This diet of mine.”’-—d¢ ἧττον μὲν ὑγιεινά, κ 
τ. A. ‘Because I eat, as you think, less wholesome things than 
you do.” Observe, as before, the construction of ὡς with the geni- 
tive absolute, to indicate, not a fact, but a supposition or idea oc- 
curring to another; and compare i., 1, 4.---ἢ ὡς χαλεπώτερα πορίσα 


21) NOTES TO BOOK I.—CHAPTER ¥1. 


εσθαι, x. τ. Δ. “Or because my viands are, as ycu suppose, more 
difficult to supply one’s self with, in consequence of their being,” 
ἄς. We have here, again, with ὡς, a construction similar to that 
in the preceding clause, ὄντα being understood after χαλεπώτερα, 
except that we have now the accusative absolute instead of the 
genitive absolute.—zopicaca:. An active or middle infinitive is 
often used in Greek, where a passive supine would be expected in 
Latin. This occurs particularly after adjectives, and more espe- 
cially after ῥῴδιος and χαλεπός. (Matthia, § 535.)—iuol ἃ ἐγώ. A 
correction of Ernesti’s, confirmed by two MSS. The common text 
has ἐμοὶ λέγω.---ὖτι ὁ μὲν ἥδιστα ἐσθίων, κι τ. Δ. “ That he who eats 
with the greatest relish requires condiments least.” -- τοῦ μὴ παρόντος 
ποτοῦ. * Drink difficult to procure.” Literally, “ drink that is not 
present,” 7. ¢., not ready at hand. 


, § 6. 

ἑμάτια. Governed by μεταδαλλόμενοι.---καὶ ὑποδήματα ὑποδοῦνται. 
“ And bind sandals under their feet.” More freely, “ put on san- 
dals.” The ὑπόδημα was merely a sole bound to the foot.. Observe 
the force of the middle in ὑποδοῦνται.---διὰ τὰ λυποῦντα τοὺς πόδας. 
«« By the things which annoy the feet.” ---ἤδη οὖν ποτε ἤἧσθου. “ΝΟΥ͂, 
then, have you ever perceived.”—~uaA/6v του ἔνδον μένοντα. “ Re- 
maining at home more than any other,” i. e., more than any other 
who was more seasonably clad. Observe that rov is Attic for 
τινός. So, presently, τῷ for revi.—did τὸ ἀλγεῖν τοὺς πόδας. “On 
account of any annoyance to my feet.” 


ὁ 7,8. 

μελετήσαντες. ‘On having practiced,” 2. ¢., by dint of exercise. 
—dueAnoavrwr.  ** Who neglect (exercise).”—apic ἂν μελετῶσι. 
Observe that ἂν is for ἃ ἄν. The common reading is πρὸς ἃ pese 
τῶσι.---ἰμὲ δὲ ἄρα οὐκ οἴει, x. τ. Δ. “And do you’not think that I, 
ty constantly practicing to endure with my body every thing that 
. may befall it,” &¢.—rod δὲ μὴ δουλεύειν γαστρί, x. τ. 2, “Think 
you, moreover, that there is any more effectual cause of my not 
being a slave to appetite, &c., than my regarding those other things. 
as more pleasing than these, which (other) things,” &c.—iv χρείᾳ 
ὄντα.  * When used.”—dA2d καὶ ἐλπίδας, x. τ. A. *“¢ But also (de- 
light) as affording hopes,” &c. Observe that εὐφραίνει belongs alsu 
to this clause, being understood with it.—xai μὴν τοῦτό ye. Com- 
pare i., 4, 12.—érc οἱ μὲν οἰόμενοι, x. τ. A. “That they who think 
they are in no respect prosperous are not delighted.”—xata¢ τρο 


NOTES TO BOOK I.—CHAPTEK Vl 21] 


τωρεῖν. « Succeeds favorably. "dee εὖ ΟΡ “As being 
nappy in their efforts.” 


uot, VAP 

γίγνεσθαι. ‘That one is becoming.”—xai φίλους ἀμείνους κτᾶσθαι. 
*-And is acquiring friends of superior character.”—éy τοίνυν δια- 
τελῶ, x. τ. A. “I accordingly will continue to hold to these opin- 
ions.”—zotépw ἡ πλείων σχολή, K. τ. Δ. “ Which of the two will 
have the more leisure to concern himself about these things?” With 
ποτέρῳ supply ἂν εἴη, which actually appears in one MS., and is in- 
troduced into several editions.—éxzod:opxyfein ἂν ϑᾶττον. ‘ Would 
sooner be captured.” ‘The verb ἐκπολιορκέω is here taken in a some- 
what subdued sense. It properly means “to take a city, or strong 
place, by storm.” In its application to persons, however, it ap 
proximates to the meaning of αἱρέω.---χαλεπωτάτων εὑρεῖν. Com 
pare ὁ 5.—dpxotvytwe χρώμενος. “ Using contentedly,” 2. ¢., con- 
tented with, and equivalent to ἀρκούμενος. 


§ 10. 


ἔοικας οἰομένῳ. ‘You seem to think.” Literally, “you appear 
like one thinking.” The participle is often put for the infinitive 
In many cases it is quite indifferent which construction is chosen. 
᾿Εοικέναι, “to appear,” takes the infinitive ; but since it signifies, 
also, ‘to resemble,” it may take the same action, which is other 
wise in the infinitive, in the dative of the participle. (Matthiea, 
ᾧ 555, Obs. 2. Kiuhner, § 682, 2; ὁ 684, Jelf.)—rpvony καὶ πολυτέλειαν. 
‘Mere luxury and extravagance.”—déecfa:. Two MSS. have δει- 
σθαι, but without any necessity, since Xenophon, in this verb, is 
fond of the open or uncontracted forms. _Compare Matthie, ὁ 52, 
and Kriger ad Anab., vii., 4,8.—eiov. “A divine attribute.” We 
have here one of the most celebrated maxims of the Socratic school. 
It is copiously illustrated by Ruhnken, ad loc.—rd δ᾽ ὡς ἐλαχίστων, 
«. τ᾿ A. ‘And that, to be in want of the fewest things possible, is 
nearest to the divine nature,” 7. e., resembles it most closely.—xai 
τὸ μὲν ϑεῖον. Weiske reads, from conjecture, καίτοι τὸ μέν, render- 
ing καίτοι by the Latin particle atqui. 

: δ 11]. 

ἐγώ rot. “1, for my part.” Compare note on μάλα τοι, i., 2, 46. 

—oodgdv δὲ οὐδ᾽ ὁπωςτιοῦν. “Βαϊ not even in any way whatsoever 


wise,” i. ¢., but not in the least wise.—oidéva γοῦν τῆς συνουσίας 
x. τ. Δ. ‘At least, for the matter of that, you exact no fee for the 


Ἰαΐρ converse with you.” On the force of γοῦν, consult note CH 


212 NOTES 'rO BUOK 1,—CHAPTER YI. 


γοῦν, ὁ 2, and with regard to πράττῃ, compare note on τοὺς δὲ ἑωυτοῦ, 
«.T. Ay L,2,5.—Keiror, ‘And yet.”—voulfev. “If you considered 
it."—otdevi dv μὴ ὅτι, x. τ. 2. “ You would not only not give te 
any person gratis, but not, indeed, if you received any thing less 
than the value,” i. ¢., so far from giving to any one gratuitously, 
you would not part with it unless you received its full equivalent. 
The construction here is elliptical, the full form being μὴ λέγω ὅτι, 
κι T A. “Not to say that you would not give,” &c., as in Latin, 
ne dicam. (Matthia,§610,2. Kahner, § 762, 2, Jelf.)\—tAarrov τῆς 
- ἀξίας. The regular construction would be ἔλαττον ἢ ἡ ἀξία τούτων 
τῶν χρημάτων ἐστί : oftentimes, however, when, as here, we ought to 
have # followed by an entire proposition, the substantive of this is 
alone employed, and put in the genitive. (Matthie, $451. Kahner, 
§ 783, h., υἱεῖ.) 


4.12. 

δῆλον δῆ. “It is evident, then.”—el καί. Observe that καί does 
not belong to εἰ, but to συνουσίαν in the signification of also. (Com- 
pare Kahner, ὁ 861, Jelf.)—Gov, 2d sing. imperf. ind. of olouat.—xai 
ταύτης dv οὐκ ἔλαττον, κι τ A. * You would exact for this, likewise, 
no less money than it is worth.”—dixauoc μὲν οὖν ἂν εἴης. “You 
may, perchance, then be,” &¢.—imi πλεονεξίᾳ. ‘For your own ad- 
vantage.”—cogdc δὲ οὐκ ἄν. * A wise man, however, you can not 
in all likelihood be.” Supply εἴης after ἄν. (Kahner, ὁ 430, 1, Jelf.) 
——undevog ye ἄξια. “Things worthy of nothing, indeed,” i. e., worth 
nothing at all; of no practical value. Observe the emphasis which 
ye imparts here to undevg 


ὁ 13. 

παρ᾽ ἡμῖν νομίζεται, κι τ. 3. ‘ With us it is thought that it is alike 
nonorable and alike disgraceful to dispose of one’s beauty and wis- 
dom (unto others).” More freely, “that beauty and wisdom may 
be disposed of alike honorably and alike disgracefully,” i. ¢., it is 
disgraceful to sell either for lucre’s sake ; it is honorable to employ 
either in gaining a firm friend. The verb διατίθεσθαι is properly 
used of merchants who expose their goods for sale ; here, however, 
it is applied in part to the Sophists, who sold their knowledge to all 
who could afford to pay. Observe the force of the middle in this 
verb: “to set forth or arrar.ge as one likes,” i. ε., as he thinks may 
tempt others to buy.—xaAdv re κἀγαθὸν ἐραστήν. ““ Both an honor- 
able and worthy admirer.”—xai τὴν σοφίαν τοὺς μέν, x. τ. 2, “And 
they stigmatize as Sophists those who sell wisdom for money to 
whosoever wishes (to buy).”. Socrates means, that fn their inar- 


NOTES TO BOOK I.—CHAPTER VI. 213 


dinate love of gain, the name of Sophist was marked with the infa- 
mous idea of the grossest venality; in other words, they were so 
many prostitutors of wisdom. Observe that the words in the text, 
τὴν σοφίαν τοὺς μὲν πωλοῦντας, are so placed as to strengthen the op- 
* position, instead of τοὺς μὲν τὴν σοφίαν πωλοῦντας. A substantive 
which depends on an article and participle, in place of being put be- 
tween them, is often set before the article, for greater emphasis 
(Compare iv., 4, 7, and Bornemann ad Anab., v., 6, 7.)---εὐφυᾶ. “ Of 
a noble disposition.” Three MSS. and the old editions have εὐφυῆ 
Both forms, however, as Kiihner remarks, are found in Plato, al- 
though the termination in ἃ is the more frequent of the two.—ére 
ἂν ἔχῃ ἀγαθόν. “Whatever good thing he may know.” Observe 
that ἔχω, from its signification ‘to possess,” is used sometimes in 
the sense of “to know,” “to be skilled in.” (Compare Herbst, ad 
loc. Stallb. ad Plat., Euthyphr., p. 18.)--- φίλον ποιεῖται. We have 
given ποιεῖται With Dindorf from two MSS. The common text has 
φίλον ποιῆται, Where Matthie endeavors, though not very success- 
fully, to account for the absence of ἄν, by supposing that the pre-~ 
ceding dv belongs to ποιῆται also. (Matthia, § 527, Obs. 2.) 


§ 14. 

ἐγὼ δ᾽ οὖν καὶ αὐτός. “And, therefore, I myself also.” ---ὄρνιθι. 
*Falcon.”—xal ἄλλοις συνίστημι. “And I recommend them to 
others,” i. 6., for farther instruction. In illustration of the force of 
συνίστημι here, Kihner refers to Bornemann in Ind. ad Anab., p. 
673, ἄο.---ὠ(φελήσεσθαι. Future middle in a passive sense. Com- 
pare ἀνιάσεται and στερήσεται in i.,1, 8. Dindorf reads ὠφεληθήσε- 
σϑαι.---τῶν πάλαι σοφῶν ἀνδρῶν. “Of the wise men of old.” C. F. 
Hermann refers this to the poets, but it may mean, also, the earlier 
philosophers, whose works were studied by Socrates, in order to 
select any good thing he might find contained in them. Observe 
that the adverb πάλαι, thus placed between the article and its clause, 
has an adjectival force. (Matthie, § 272, a.)\—év βιδλίοις γράψαντες. 
‘Having written them in volumes.”—édv ἀλλήλοις φίλοι γιγνώμεθα. 
“If (thus) we become (dearer) friends to one another,” i. ¢., we 
were before this bound to one another by the ties of amity, and this 
communion of studies renders us still more so. (Kihner, ad loc.)— 
αὐτός. “Himself.” Referring to Socrates.—é7i καλοκἀγαθίαν. “Τὰ 
all that was good and honorable.” _ 

§ 15. 

ποτὲ. ‘On one occasion.”—7éc¢ ἡγεῖται ποιεῖν. ‘* How he thinks 

of making,” i. ¢., how he thinks he can make. We liave given here 


214 NOTES TO BOOK I.—CHAPTER νι. 


in ἡγειταῖ the reading of most MSS. In three MSS. and some ola 
editions we have ἡγεῖτο. Ernesti and other more recent editors 
read qyoiro..... πράττοι, from three MSS.—atréc δὲ ob πράττει, 
κι τ. 2. “And yet does not himself engage in public affairs, if, in- 
deed, he knows (aught about them). Observe the air of sarcasm 
in elrep ἐπίσταται. For ἐπίσταται some have ἐπίσταιτο, others ἠπίσ- 
raro.—rorépwe dé. ‘ But whether.” The particle dé in interroga- 
tions often refers to something to be supplied by the imagination. 
Thus, in the present instance, the full form of expression would be, 
Λέγεις μὲν ἐμὲ τὰ-πολιτικὰ μὴ πράττειν > ποτέρως dé, x. τ. λ.---ἢ εἰ ἐπι» 
μελοίμην τοῦ, x. τι Δ. “Or if I should exercise care about the mak- 
ing as many as possible fit to engage in them,” i. ¢., if I should endeas- 
or to train as many as possible to a fitness for engaging in them. 





CHAPTER VIL. 


$1. 

ei καί. Compare i., 6, 12.---ἀλαζονείας. “From arrogant assump 

tion.”"—poérperev. Compare i., 2, 64.—én’ εὐδοξίᾳ. “To a fair 
reputation.” Schneider, Reiske, Dindorf, and Ernesti read ἐπ᾽ εὖ 
δοξίαν, but the dative denotes more of what is abiding and perma- 
nent.—dyafi¢ τοῦτο, 5, x. τ. Δ. “ Actually good in that, in which,” 
ἄς. Observe that τοῦτο and 6 are accusatives of nearer definition. 
--ὧδε tdidacxev. ‘He proved in the following way.” 


ὁ 2. 
ἐνθυμώμεθα γάρ. The particle γάρ refers to the previous discourse 
‘of Socrates, in which incidental mention was made of arrogance 
and ostentation.—dp' οὐ τὰ ἔξω τῆς τέχνης, κι T- A. “Must be not 
imitate good flute-players in all the external appendages of their 
art?” Literally, “‘ with reference to the things without their art.” 
—oxetn καλά. “Splendid attire.” Some think that instruments 
are meant; but these are not ἔξω τῆς τέχνης. The musicians of 
ancient Greece were accustomed to go about dressed in the most 
splendid and costly habiliments.—ére:ra. For ἔπειτα dé. Compare 
i., 2, 1.--ὠἀὀλλὰ μὴν ἔργον, x. 7.2. “ But yet he must nowhere under- 
take any open performance (of skill).”—yeAotoc. ‘A fit subject of 
ridicule.”— ἄνθρωπος ἀλαζών. “A vain-boaster.”—xalro. “ Ané 
γος." --κακοδοξῶν. “ Being in bad repute.” 
§ 3. 
ὡς δ᾽ αὕτως. “In this same way, moreover.” So in severas 


MSS., in Hone of the, oennne sealine: eetaae emma" ἃ 


NOTES TO BOOK I.—CHAPTER VII. 28d 


κὐτῷ cvubaivor. ‘Let us consider what would happen unto him,” 
i e., What would be the natural result in his case.—dp’ οὐκ ἄν. 
Compare i., 2, 4.—ravry λυπηρόν. With ταύτῃ supply ὁδῷ, and εἴη 
after λυπηρόν. For ταύτῃ, Heindorf reads τοῦτ᾽ εἴη.---κυδερνᾶν τε 
κατασταθείς. For the infinitive after verbs signifying “ to» ap- 
point,” “to choose,” &c., consult Matihiea, § 532, ὁ. Dindorf omits 
the conjunction te.—xai αὐτὸς αἰσχρῶς, x. τ. A. ‘And he himself 
woud come off both disgracefully and with loss,” i. ¢., would have 
to retreat from, or abandon, his post. Literally, «« would depart.” 
The Latins use male discedere nearly in the same sense. 


ὁ. 4. 

ὡςαύτως δέ, x. τ. Δ. ‘In like manner, also, he showed that both 
for one to appear to be rich,” &c. With δοκεῖν supply elvarc.—dav- 
σιτελές. ‘* Was productive of no advantage.” Supply ὄν. After 
verbs of declaring, showing, &c., the participle of the verb εἶναι is 
often omitted. . (Kihner, § 682, 3, .7ε1{.)--- προςτάττεσθαι γὰρ αὐτοῖς, 
κι τ. Δ. For he said that duties were (thus) imposed upon them 
greater than accorded with their strength.” As regards μείζω, ἢ 
κατὰ δύναμιν, consult Matthie, § 449. A similar construction occurs 
at iv., 4, 24, and iv., 7, 10.—doxodvrac ἱκανοὺς εἶναι. ‘“ While ap- 
pearing to be capable.”—ov« dv τυγχάνειν. ‘ Would not be likely 
to meet with.” Observe the force of ἄν in denoting mere cuntin- 
gency or possibility. 


§ 5. 

ἀπατεῶνα δ᾽ ἐκάλει, κι τ. Δ. ‘He called him, moreover, no trifling 
impostor, in case one having obtained money or equipment from 
any person by dint of persuasion, should defraud him of these.” 
Supply αὐτὸν ταῦτα after ἀποστεροίη.---πολὺ δὲ μέγιστον. “ But by 
far the greatest (impostor he pronounced him to be).”—yundevo¢e 
ἄξιος Gv. * Being a good-for-nothing fellow.”-&inzarjxe:. Supply 
τὴν πόλιν, and translate τῆς πόλεως in the succeeding clause as 
equivalent to atric. _Weiske conjectures ἐξηπατήκοι, and Schneider 
ἐξαπατῴη ; but, as ΚΌΠΟΥ correctly remarks, Socrates apparently 
states a case as having actually occurred, and therefore the indica 
tive is emploved.—rordde διαλεγόμενος. ‘+ By such discourses as 
these (just mentioned).” As Kihner remarks, we would expect 
τοιαῦτα here; but τοιάδε has here a more graphic force, and places 
the narrative, as it were, before the very eyes of the reader; hence 
τοιάδε διαλεγόμενος becomes equivalent to “durch die vorliegenden 
_ Redes.” (Kahner, ad loc.) ; 


BOOK IL 





CHAPTER I 


δ}. : 

Te οὖτα λέγων... “ΒΥ the following arguments.” Literally, “by 
sayieg such things” as follow.—xporpérery. Compare i., 2, 64.—- 
Ἰσκεὶν ἐγκράτειαν, x. τ. 2. “Τὸ practice continence as regarded the 
desire vf food, and drink, and sleep, and (to exercise) endurance of 
cold, awd heat, and toil.” The original contains some difficulty here, 

r, theagh We may correctly say ἐγκράτεια πρὸς ἐπιθυμίαν βρωτοῦ, 

αἱ ποτοῦ, καὶ ὕπνου, yet We can not so well explain the connected 
words σγκράτεια πρὸς ἐπιθυμίαν ῥίγους, καὶ ϑάλπους, καὶ πόνου. 
Sauppe supposes Xenophon to have negligently blended together 
twa constructions, intending to say ἀσκεῖν ἐγκράτειαν πρὸς ἐπιθυμίαν 
βρωτοῦ, x. τ. 2., and then, as if πρὸς ἐπιθυμίαν did not precede, to 
add ἀσκεῖν ἐγκράτειαν ῥίγους, κι τ. Δ. This is the simplest explana 
tion, and is adopted also by Kthner. Similar instances of neglect 
of strictness in style occur in‘the best authors. Dindorf, however, 
reads καὶ ju yoc, καὶ ϑάλπος, καὶ πόνον, but, if Xenophon had intended 
this, he wuuld undoubtedly have repeated the preposition πρός, anid 
would have said καὶ πρὸς ῥῖγος, x. τ. Δ. ( Wheeler, ad loc.) 

γνοὺς dé. Observe that dé has here the force of γάρ.---ἀκολαστο- 
τέρως ἔχοντα, κι τ. A. “ Was disposed, after a more intemperate 
manner than usual, toward such things as these.” Literally, “as 
having himself,” &e.—'Apictirze. This was the celebrated Aris 
tippus, a native of Cyrene, and the subsequent founder of the Cyre- 
naic school. He remained with Socrates almost up to the time of 
his execution. Though a disciple of the philosopher, he wandered 
both in principle and practice very far from the teaching and ex- 
ample of his great master. He was luxurious in his mode of living, 
indulged in sensual gratifications, and was the first of the followers 
of Socrates who afterward took money for his teaching. The doc- 


‘ trine of his school was, that pleasure formed the chief good, and 


pain the chiefevil. The anecdotes which are told of him, however, 
by no means give us the notion of a person who was the mere slave 
of his passions, but rather of one who took a pride in extracting en- 


᾿ joyment from all circumstances of every kind, and in controlling 


wiversity and prosperity alike. (Smith, Dict. Biogr., vol..i., π. 208 ) 


ΝΟΤΕΒ TO BOOK I1.——CHAPTER I. 217 


τῶν νέων. Of the young men of the day.” Observe the force 
of the article.—ézwc. ‘In what way,” i. e., in such a way that.— 
μηδ᾽ ἀντιποιήσεται ἀρχῆς. * He shall not even seek after authority.” 
Observe the force of the middle.—fovAe σκοπῶμεν, x. τ. A. ‘Do 
you wish that we consider the subject by having commenced with 
their nutriment.’”?. The subjunctive is used without a conjunction, 
and without ἄν after βούλει in interrogations. (Matthia, § 516, 3.)— 
ἀρξάμενοι ἀπὸ τῆς τροφῆς. With this verb, the genitive, without a~ 
preposition, marks the action, or condition itself, which is commen- 
cing ; but the genitive with ἀπό marks the individual point which 
is the first in a continued action or condition. Hence τροφή, and, 
after it, στοιχεῖα, mark the point whence the inquiry commences. 
Compare Matthie, § 336, Obs., 2.—doxet γοῦν μοι, x. τ. 2.“ Nutri 
ment certainly appears to me to be the first rudiment.”” Observe 
the force of γοῦν. Literally, “ αἴ least, for the matter of that ” 

42; 

οὔκουν τὸ μὲν βούλεσθαι, x. τ. Δ. “15 it not natural, then, that the 
desire to partake of food be present unto both, whenever the proper 
time may have come? (You are right), for it is natural, replied the 
other.” Observe the elliptical construction of yép, and compare i., 4 
9. -τὸ οὖν προαιρεῖσθαι, x. τ. A. ‘ Which one of them, then, should 
we habituate to the preferring to accomplish that which is urgent, 
rater than to gratify the appetite?” ‘The adverb μᾶλλον is often 
addled, by pleonasm, to the verb προαιρεῖσθαι. (Compare iii., δ, 16 ; 
iv, 2,9.) Observe, moreover, that the verb ἐθίζεϊν is here construed 
with two accusatives, one of the person, and the other of the thing ; 
but the latter accusative consists in the present case of an article 
with the infinitive. Compare Abst. Gr., vi., 1, 4, where the accusa- 
tive of the thing isa pronoun. Elsewhere the thing is in the dative 
(Compare Kihner, § 583, 56, Jelf.)\—vy Δία. ““ Certainly.”—édzrw¢ 
μὴ τὰ τῆς πόλεως, K. τ. A. ‘In order that the affairs of the state 
may not be“‘left undone during his government,” 7. 6.,) be left neg- 
lected. Compare Kiihner, “ ne res publice infecte vel neglecta relin- 
quantur.” Observe, moreover, that παρά is here temporal, and re- 
fers to extension in time. (Kihner, § 637, iii., 2, B., Jelf.)—rd δύ- 
νασθαι διψῶντα ἀνέχεσθαι. ‘The being able, when thirsting, to en- 
dure it,” i. e., to endure thirsting, or, in other words, the power ΟἹ 
enduring thifst.—7dvv μὲν οὖν. “ Most assuredly.” 

κ᾽ 


218 NUTES TO ΒΟΟΚ 1. ΌΒΑΡΤΈΚΒ' ᾿. 


ὁ 3. ; 

ὕπνου ἐγκρατῆ. ‘Temperate in sleep.” Αἀϊθοξῖνοβ, derived {rom 
verbs which govern a genitive, are construed also with the same 
ease. Compare i., 5,6; ii, 6,1; and Matthia, ᾧ 301.---κοιμηθῆναι. 
“To lie down.” Passive in a middle sense.—dypunvica. “To 
remain awake (all night long).”—ri δέ. “But what?” i. ¢, but 
further. This combination of particles serves for the purpose of 
passing on quickly to a fresh point, and is analogous*to the Latin 
quid vero.—t> αὐτῷ. Supply προςθετέον.---τὸ ἀφροδισίων ἐγκρατῆ 
εἶναι, κι τι 2. At the end of this clause we must mentally supply 
ποτέρῳ dv προςθείημεν.---ἄρχειν. ‘*For governing.” Observe the 
employment of the infinitive to express a purpose, and compare 
Matthia, § 532, a.—ré μαθεῖν, εἴ τι ἐπιτηδειόν ἐστι, x. τ. A. “If there 
be any branch of instruction adapted to the mastering of our antag- 
onists, unto which of the two would it be more proper that the learn- 
ing of this be added ?”—évev τῶν τοιούτων μαθημάτων. Without 
instruction of this kind.” 


ὁ 4. 

ἧττον ἂν ἁλίσκεσθαι. *‘* Would be less likely to be ensnared.”~—- 
᾿οὕτων yap δήπου, x. τ. Δ. ‘For some of these, namely, being al 
tured by appetite, and certain ones (of this number), though very shy, 
being yet attracted to the bait by the desire of gratifying their glut- 
tony, are captured, while others are entrapped by drink.” The 
words fa δυςωπούμενα are subjoined to the preceding words τὰ μὲν 
γαστρὶ δελεαζόμενα by the figure called by grammarians σχῆμα καθ᾽ 
ὅλον καὶ μέρος. Thus, τὰ μὲν γαστρὶ δελεαζόμενα refer tu the whole, 
of which ἔνια δυςωπούμενα indicate a part, and the verb ἁλέσκεται is 
joined to the clause which denoteg the part, while the clause that 
refers to the whole is left without any verb. (Kuhner, § 708, 2, 
Jelf..\—olov. “As, for instance.”—ovvé¢n καὶ ταῦτα. *‘ He assent- 
ed to these things also.” 


ὁ δ. 

ταὐτὰ πάσχειν, κι τ. Δ. “Το be affected in the same way with 
the most senseless of wild creatures.” Literally, ‘to suffer the 
same things with,” &c. Observe that ταὐτά here is for τὰ αὐτά. 
All words denoting coincidence, equality, similarity, &c., take the 
dative. (Kiuhner, § 594, 2, Jelf.)\—Gcrep. “ As, to citean instance.” 
-Οοαἰς τὰς elpxtdc. ‘Into the private apartments (of dwellings).” 
By eipxrac are here meant the γυναικεῖα, or Women’s apartments, 
where, in accordance with Grecian custom, the females of the fam- 


NOTES ΤῸ ΒΟΟΚ Il.—CHAPTER Ii 219 


fly were kept secluded ; for εἱρκτῇ properly denotes a shut place c1 
inclosure.-~xivdvvog. Supply ἔστι.---ὦ re ὁ νόμος, κι τ. 2. ΑΒ Tes 
gards the punishment inflicted for this offence by the Athenian law, 
consult Smith, Dict. Ant., s. Ὁ. Adulterium.—vd6picAjvar. “ΟΥ̓ being 
most violently treated.” —énwe εἰς τὰ ἐπικίνδυνα φέρεσθαι ‘For one, 
nevertheless, to be borne headlong into the midst of those things 
that are fraught with danger.” In the editions before tnat of 
Schneider, we have ἐλαύνεται ὅμως, K. τ. A., but ἐλαύνεται is NOW 
omitted on the authority of two MSS.—dp’ οὐκ ἤδη τοῦτο, κ. τ. A. 
“Ts not this now the part of one altogether possessed?” 2. ¢., of on 
utter madman. The verb κακοδαιμονάω᾽ means, properly, to be ta 
mented by an evil genius. 


§ 6, 7. 

" τὸ δὲ εἶναι μέν, x. τ. Δ. “Again, does it not appear to you to ox 
gress neglect, that the greatest number of the most necessary em 
ployments of men are performed in the open air 1” ὅἄζς.---τοὺς δὲ πολ- 
Aotc, x. τ. A. And yet, that the majority of mankiad are untrarn- 
ed to bear culd and heat.” As regards the plural forms ψύχη and 
ϑάλπη, vid. note on i., 4, ὁ 18. ---ἀσκεῖν δεῖν καὶ ταῦτα, x. τ. A. “Should 
practice to endure with ease these hardships also.”—ovdxovv εἰ τοὺς 
ἐγκρατεῖς, x. τ. A. “Shall we not, then, if we class these who are 
disciplined in all these points with men fitted to command, class 
those incapable of doing these things with these,” &c.—dvrixoigao- 
“ένους. The common text has ἀντεποιησαμένους, for which we have 
given the future participle with Schneider.—éiecd) καὶ τούτων éxa- 
répov, x. τ. A. “Since you even know the rank of each class o1 
these men, have you ever yet considered with yourself,” &c. 


§ 8. 

οὐδαμῶς ye. “ By no means, I can assure you.”—ré, μεγάλου ἔργον 
ὄντος, κι τι A. “ When it is a great trouble to procure for ene’s 
self the necessaries of life, that this occupation does not prove suf 
ficient for him, but that ke impese upon himself the additional task 
of procuring,” &e. The substantive ἔργου is omitted in one MS. 
Ktihner incloses it in brackets. With ἀρκεῖν supply αὐτῷ. The 
verb ἀρκέω is often found without the dative of the person, as in ii., 
2,6; iv.,4,9. Nething is of mere frequent eccurrence in the Greek 
writers than for the subject of the preceding clause to become the 
object in the succeeding, and that, too, ia such a way as not even 
to be indicated by the pronoun. (Kwéhner, ad loc.)—«ai ἑαυτῷ μὲν 
ἐλλείπειν. “And to deny himself.” -ὧν βούλεται. The subjectof 


220 NOTES 10 BOOK II.—CHAPTER 1. 


Βούλεται is to be deduced from tle words ἄφρονος ἀνθρώπιυ which 
precede. Observe, moreover, that ὧν is by attraction for τούτων & 
--προεστῶτα. ‘On becoming the presiding officer.”—rovrov diane 
ὑπέχειν. ‘To have to give an account of this,” ὁ. ε., to render him 
self liable to punishment for this. 


§ 9. 

καὶ yap ἀξιοῦσιν αἱ πόλεις. *“ And, (no wonder), for states think it 
right."—éyo rr.... αἴ τε. Comparei.,1,14.—dgfova. “In abun- 
dance.” Marhing the predicate, as is shown by the position of the 
article with ἐπιτήδεια. (Maltthia, § 277, ".)---ὡς πλεῖστα ἀγαθά. “As 
many advantages as possible.” —70AAd πράγματα ἔχειν, x.t.2. “To 
have much trouble for themselves, and to afford it unto others.” 
Many alterations of the text have been proposed here, but without 
any necessity ; for those engaged in official duties are of necessity 
obliged to impose their respective duties on their subordinates, and 
to excite in them a spirit of activity and energy. (Wheeler, ad loc.} 
-“-οὕτως παιδεύσας. ‘After having thus trained them,” 27. ¢., after 
they had been tnus trained.—j ῥᾷστά re καὶ ἥδιστα βιοτεύειν. “Ὁ 
pass their lives sn the way in which (it is) both most easy and agree 
able.” With 7 upply ὁδῷ. 


§ 10,11. 

βούλει σκεψώμεθα. Compare ὁ 1.---πότεροι. Some read πότερον 
- «ἢ οἱ ἀρχόμενοι. Soin five MSS. The article is omitted in the 
common editions.—dv ἡμεῖς iouev. Observe that ὧν is here by at- 
traction for οὖς.--- Σύροι, καὶ Φρύγες, καὶ Λυδοί. Jacobs aptly re- 
marks, that Socrates designedly mentions, out of several nations, 
those held in the greatest contempt among the Greeks.—Mazérae. 
The Meotians dwelt near the Palus Maeotis, or Sea of Asoph. They 
are distinguished from the Scythians by Herodotus, iv., 123.—Aib6vec. 
By the Libyans are here meant the roving tribes in the interior of 
Africa.—dA2’ ἐγώ τοι. “Nay, 1 indeed.” <A formula of objectior 
in reply.—otdé εἰς τὴν δουλείαν, κι τ. A. “ Neither, on the other hand, 
do I consign myself unto slavery,” ἡ. ¢., assign myself to the class 
of those who are ruled over by others. The αὖ in this clause refers 
ba:k to, and connects itself with the commencement of ὁ 8. The 
waning is, as Iam not inchined, on the one hand, to assign myselt 
a place among those desirous of ruling, so, on the other, am F as 
little inclined to belong to the class of the subjugated.—ri¢ μέση 
τούτων ὁδός. “A middle kind of path.” The pronoun τὶς is often 
separated from its substantive by the meee < error 
«οὔτε δι’ ἀρχῆς. Supply dyovoa. 


NOTES TO BOOK II.—CHAPTER I. 221 


§ 12. i 
wd’ εἰ μέντοι, x. τ. Δ. “Βαϊ if, in very truth, replied Socrate 
¢ven as this same path (of ours) leads neither through command 
nor subjection, so it were to lead through human society, you would, 
perhaps, be saying something to the same purpose,” ἡ. e., something 
that carried weight with it. After δ ἀνθρώπων supply φέροι, and 
observe, moreover, that μέντοι has here a confirmative force. The 
μέντοι, however, Which commences the next clause, has an adver- 
sative force, and must be rendered “however.” (Kéahner, ad loc.) 
-- ὦν. ‘ While you are.”—yjre ἀξιώσεις, x. τ. Δ. “ You will neither 
think it meet to command yourself, or be commanded, nor will will- 
ingly show respect to those in authority.” We have given ἀξιώσεις 
and ϑεραπεύσεις With Bornemann and others, in place of the com- 
mon reading ἀξιώσῃς and ϑεραπεύσῃς. The latter, indeed, has all 
the MSS. in its favor; but as the terminations σεῖς and ogy are often 
confounded by the copyists, and as the sense evidently requires the 
indicative here (the reference being to an express and definite opin- 
ion avowed before this by Aristippus), the old reading must yield to 
the new. (Kihner, ad loc.) 
ὡς ἐπίστανται οἱ κρείττονες, x. τ. Δ. That the powerful know, 
by having made their inferiors both publicly and privately to weep, 
how to treat them as slaves.” We have given καθίσαντες with 
Schneider, from Xen., Cyrop., ii., 2, 14, in place of καθεστάντες, the 
reading of other editors. Consult Plato, Jon, 505, E., and Stallbaum, 
ad loc. The verb καθέζω properly means ‘to set down,” “to make 
to sit down,” and hence, “to put into a state or condition,” or sim- 
ply ““ἴο make,” “to render,” and hence κλαίοντας καθίσαντες is here 
equivalent, as Coray remarks, to κλαίειν ποιήσαντες.---δούλοις χρῆ- 
σθαι. Zeune and others read ὡς δούλοις χρῆσθαι. This, however, 
changes the meaning, for it renders the slavery doubtful, whereas 
the omission of ὡς makes it real. (Kéhner, ad loc.) 


ὁ 13. 

ἢ λανθάνουσι, x. τ. A. “Do those escape your onservation, who, 
after others have sown and planted, cut down their corn, and fell 
their trees, and harass in every way their inferiors,” &c., 2. ¢., have 
you never seen persons, who, after others have sown and planted, 
havo cut down their corn, &¢.—odopxotvrec. The verb πολεορκέω 
properly means “to besiege,” &c., and is then applied to all other 
violent and oppressive conduct. (Jacobs, ad loc.)—xai ἰδίᾳ αὖ. “And 
again in private life.”—oi ἀνδρεῖοι καὶ δυνατοί, x. τ. A. The order 
is. οὐκ οἶσθα ὅτι of avdpeio:, x. τ. λ.--ικαρποῦνται. ‘ Reap the fruit 


922 NOTES TO BOOK II.——CHAPTER 1. 


of the latter's labor.” --οὐδ' εἰς πολιτείαν ἐμαυτὸν κατακλείω “* Du 
not shut myself up in any one state.”"—févoc. “Α temporary guest.” 


§ 14. 

rovro μέντοι ἤδη, x. τ. Δ. * Now, truly, you mention in this an 
admirable artifice.”. lronical. By πάλαισμα is properly meant a 
trick or artifice peculiar to wrestlers, by which they endeavored ta 
trip up their antagonists. Here, however, it denotes any cunning 
and artful device in general.—#£ ov. “ Since.”—Zivuc, καὶ ὁ Σκεί- 
ρων, &c. These were celebrated robbers destroyed by Theseus. 
There is a pleasant irony in this speech of Socrates. He means, in 
fact, to say, although such cruel robbers as Sinnis, Sciron, and Pro- 
crustes no longer infest the public roads, yet there are not wanting 
other men to injure you. Hence, though he uses the expression 
οὐδεὶς ἔτι ἀδικεῖ, he means directly the reverse. We have retained 
the ordinary orthography in the name Σέννες, although the more 
correct form would appear to be Σένες. Compare Valck. ad Eurip., 
Hippol., 977.—oi μὲν πολιτευόμενοι ἐν ταῖς πατρίσι. “They wholive 
as free citizens in their native states.” The idea intended to be 
conveyed is this: If the most careful endeavors, on the part of the 
citizens of states, to repress wrong-doing, are nevertheless insuffi- 
ον» οἱ, how little can unprotevted strangers reckon on personal se- 
turity.—zpd¢ τοῖς ἀναγκαίοις καλουμένοις. “In addition to those 
who are called relations by blood.” The term ἀναγκαῖοι answers 
4o the Latin necessarii, and denotes those that are connected with 
us ky necessary or natural ties, or, in other words, those related by 
bloed.—ol¢ ἀμύνονται. “ By which they seek to repel.” ---ὅμως ἀδικ- 
otv~. “Are nevertheless wronged.” 


§ 15. 

ἐν “8 ταῖς ὁδοῖς. This and εἰς ὁποίαν δέ are opposed to οὐδὲν μέν, 
ἄς. Gence the double δέ.---πολὺν χρόνον διατρίδων. “ Spending 
much time,” i. ¢., in passing from state to state, and from city to 
city.—#rrwv. “Inferior,” i. ¢., as being a mere stranger.—xai τοι- 
οὗτος, rio, x. 7.2. ‘* And that, too, when you are such a character 
as,” ἄς. Observe the employment of the plural in οἵοις after the. 
singular τοιοῦτος, the reference in οζοις being to an entire class, and 
not to any definite individual. (Kahner, ᾧ 819, 2,a., Jelf.) The ref- 
erence, moreover, in τοιοῦτος is to one who is a mere vagrant, who 
roams about without any settled abode, who is the citizen of no one 
state, and is, therefore, unprotected by any. (Kahner, ad loc.)—-dia 
νὴ ξένος εἶναι. Observe the nominative with the infinitive, the ref- 


NOTES TO BOOK II.—CHAPTER I. 223 


erence being to the same person who is the subject of the finite verb. 
«πῇ διότι καὶ δοῦλος, κι τ. A. “Oris it because you think that you 
would be such a slave as to be profitable to no master?” ‘The mode 
of life led by Aristippus was most costly and expensive, nor had he 
any inclination to work; hence he imagined that no one would be 
likely to reduce him to slavery, as his maintenance would cost more 
than his earnings were worth. Socrates soon shows the futility of 
this idea.--rj δὲ πολυτελεστάτῃ, «.t.2. “And yet, delighting in 
the most sumptuous fare.” 


§ 16. 

χρῶνται. ‘Manage.”—dpa ov. These particles, like the Latin 
nonne, require an answer in the affirmative; while dpa μή, like 
numne, require an answer in the negative. (Kiuhner, § 873, 3, Jel/.) 
---σωφρονίζουσι. ‘*Check,” i. e., cool ἀονη.---ἀποκλείοντες ὅθεν. 
‘By detaining them (from all places) whence.”—-7. In the sense 
of ἐξῃ. ‘It may be possible.”—rod δραπετεύειν. ‘‘ From running 
away.”—ifavayxdfovelv. ‘They drive out.” 


§ 17. 


πᾶσι κακοῖς. ‘* Withall kinds of punishments.”—dovaeterv. “To 
act as becomes a slave.” Compare the explanation of Jacobs: 
“ sich als Sklaven benehmen.”—aA2a γάρ. * Butthen.” Answering to 
the Latin at enim. (Compare Kuhner, § 786, Obs. 6, Jelf.)—rév ἐξ 
ἀνάγκης κακοπαθούντων. ‘From those who suffer hardships of ne- 
cessity.”—ei ye πεινήσουσι, k. τ. A. ‘Since they will have volun- 
tarily to endure hunger, and thirst,” &c, 7. e., since they are des- 
tined to endure, &c. The future is here employed to express not 
merely a future action, but one which is considered as predetermined 
by circumstances and the state of affairs. Compare Matthie, ὁ 498, 
b.—éyo γὰρ οὐκ old’, x. τ. A. “Since I do not know in what respect 
it differs, for a person willing or unwilling to be lashed as to the 
same skin,” i. e., what difference it makes, when the same skin is 
lashed, whether it is lashed voluntarily or involuntarily. Observe 
that dépua is the accusative of nearer definition.—zoAtopxeiabat. 
“ΤΟ be harassed.”—d20 ye ἢ ἀφροσύνη, x. τ. 2. ‘ Other, indeed, 
than that folly attaches to the person,” &c. On the adverbial em- 
ployment here of GA10, consult Kihner, ὁ 895, Jelf, and Matthia, 
§ 635. 


§ 18. 
οὐ δοκεῖ σοι, x. τ. ἃ. The construction is od δοκεῖ σοι τὰ ἑκούσια 
“ὧν τοιούτων δ'αφέρειν τῶν ἀκουσίων, κ. τ. λ.-τ-τῇ. “Inasmuch as,’ 


224 NOTES TO BOOK 11. ΟΠ ΑΡΤΕῈΝ τ. 


t. ¢., 80 far forth as this, that. Analogous to the latin guatenua — 
μὲν ἑκὼν πεινῶν. ‘He who, from choice, suffers hunger.”—zior. 
Supply dv. Compare Maitthia, § 515, Obs.—drérav βούληται. In 
the previous clause we had ὁπότε GovAcero, the optative being em 
ployed because an uncertain doubtful condition was implied: here, 
however, we have the subjunctive, because the present ἔξεστιν pre- 
cedes. (Matihia, ᾧ 521, Obs.2; Kihner, § 844, a., Jelf.)—étn’ ἀγαθὴ 
ἐλπίδι πονῶν εὐφραίνεται. ‘ Relying on a good hope, takes delight 
in laboring.” The preposition ἐπέ with the dative is employed here 
to denote the ground of mental affection. (Kahner, ὁ 634, ε., Jelf.) 
The reading πονῶν is a conjectural emendation of Taylor on Lysias, 
p. 491, confirmed by MSS. The old editions have φρονῶν.---τοῦ λή- 
ψεσθαι. “ΟΥ̓ being about to seize the prey.” 


4 19. 


καὶ τὰ μὲν τοιαῦτα, x. τ. 2. “And yet, such rewards of toil are 
worth but little.” The indefinite τὶς, when joined with adjectives, 
&c., brings the notion of these words more prominently forward, by 
either increasing or weakening that notion, according as the mean- 
ing of the word or the context requires. Here the effect is a weak- 
ening one. (Kiahner, § 659, 4, ..7εἰ.}---ὅπως χειρώσωνται. Schneider 
reads, from two MSS., χειρώσονται, in compliance with Dawes’ can 
on. But compare i., 2, 37.---καλῶς οἰκῶσι. “They may regulate 
well.” Compare i.,"1, 17.—@i%oug εὖ ποιῶσι. To do a person good 
or evil is construed in Greek with fwo accusatives, or with an ac- 
cusative of the person and the adverb εὖ or κακῶς. Evepyereiv and 
κακουργεῖν are construed with an accusative of the person. Com- 
pare iv., 4, 17.—ei¢ τὰ τοιαῦτα. ‘ For such objects as these.’’—ei- 
φραινομένους. ‘*Fullofhappiness.” More literally, « gladdened (in 
feeling).”—dyapévovg. ““ Admiring.”-—(yAoupévove. “ Emulated ” 


§ 20. 

αἱ μὲν ῥᾳδιουργίαι. * Slothful habits.”—é« τοῦ παραχρῆμα jdcvat. 
« Easily obtained pleasures,” i. e., obtained at the moment of desire 
Such is the interpretation of Straub, adopted by Kthner, and sup 
ported by the whole connection of the passage. “ Voluptates ejus- 
modi, quas, ubi concupiveris, statim, utpote sine ullo labore parabiles, 
percipere liceat.” ‘The old interpretation was "" pleasures of moment- 
ary duration,” and so Schneider, “ cas voluptates, que statim percipi- 
untur, εἰ guarum usus breve tempus durat.” (Wheeler, ad loc.)—ouw 
ματι εὐεξίαν ἐνεργάζεσθαι. ‘* To work out a good habit for the body, 
i. e., ἃ good habit or condition of body. The old editions have io- 


NOTES TO BOUK II.—UHAPTER 1. 225 


γάζεσθαι, for which Zeune gives ἐνεργάζεσθαι, from four MSS.-—4A£¢ 
dAoyov. ‘ Worthmentioning.” The epithet ἀξιόλογον is here added 
because ai παραυτίκα ἡδοναί can not be said to convey no knowledge 
whatever to the mind. For who denies that music, paintings, and 
other pleasures of the same kind give us some sort of knowledge* 
(Kihner, ad loc— Wheeler, ad loc.)--al δὲ διὰ καρτερίας ἐπιμέλειαι, 
x. τ᾿ A. ‘“ Whereas pursuits requiring constant perseverance cause 
us eventually to ‘reach all that is beautiful and good.” The verb 
ἐξικνεῖσθαι, like τυγχάνειν, λαγχάνειν, &e., is construed with a geni- 
tive-—zov. ‘“ Somewhere.” The passage occurs in the «Works 
and Days” (Ἔργα καὶ Ἡμέραι), v. 285, segg., or 287, segg., ed. Gottl. 
τὴν μὲν γὰρ κακότητα, x. τ. A. ‘You may easily obtain vice for 
yourself even in one dense mass,” 7. ¢., you may easily get it all at 
once. We have adopied here the explanation of Buttmann, (Zezil. 
s. Ὁ. εἰλεῖν, p. 270, Fishl.), who derives the force of ἐλαδόν in the 
present passage, not from the idea of crowds or treops, but from 
that of a dense compressed mass. The explanation of Gdttling, 
which is as follows, is very unsatisfactory: “‘iAac sunt comissatio- 
num antique sodalilates (Pind., Nem.,v., 86). Hoc igitur voluit poeta: 
si vitio potiri vis, facilis est aditus, neque opus est ut solus vVitii 
viam ineas, sed multos habebis socios comissationum amantes.”— 
λείη. ‘Level.’ The common editions of Hesiod have dAiyn.—ri¢ 
ἀρετῆς προπάροιθεν. ‘In front of virtue,” ἡ. e., before virtue’s thresh 
old.—ézyv δ᾽ εἰς ἄκρον ἵκηται. ‘ But when one shall have reached 
the summit,” 7. ¢., the summit of the hill of virtue, unto which the 
steep and rugged path leads. The subject of ixyrac is contained in 
the verb itself, and refers to him who shall have selected this path. 
(Gottling, ad loc.)\—yarer περ ἐοῦσα. ‘Though difficult before.” 
Observe that here, and in ῥηϊδίη, at the commencement of the line, 
there is a sudden transition fromthe masculine to the feminine 
Tius arises, not from the circumstance of οἷμος being of both gen- 
ders, as Ktihner maintains, but because the reference now becomes 
a direct one to ἀρετή, as Seyffert more correctly supposes. . 
μαρτυρεῖ. “Bears testimony to the same. effect.”—Exiyapyog 
Epicharmus was the chief comie poet among the Dorians, and a 
native of the island of Cos, having been born there about B.C. 540. 
He subsequently resided at Syracuse, and spent there the remainder 
of his life. Hence he is often called the Sicilian.—rév πόνων TwAod« 
σιν, x. τι A. The gods sell unto us all the good things of life for 
our labors,” i. ¢., it is a law of heaven that happiness is to be pur- 
chased only by toil. Observe that πόνων is the genitive of price 


K 2 


226 NOTES TO BOOK II.—CHAPTER {, 


(Matiniz, ᾧ 364.) The line here quoted is a trochaic tetranictes 
catalectic, and scanned as follows : 


τῶν rov|dv TOAllodoty | ἥμιν || παντᾶ | τὰγᾶθ᾽ οἱ Heol. 


ὦ πονηρέ, μὴ τὰ, κι τι A. “Ah! wretched one, seek not after the 
things that- are soft, lest thou mayest obtain those that are hard,” 
i. c., seek not after an easy life, lest you may only obtain a hard one. 
Observe that μώεο (contracted μώου) is the present imperative of 
«ἀώομαι, an Epie lengthened form of μάομαι. ‘This line is also a tro- 
chaie tetrameter catalectic, and scanned as follows : 


© πον] ῆρξ, | μὴ τᾶ | μᾶλακᾶ || μῶξδ, | μῆ τῷ || σκλῆρ᾽ Ex\de- 


Vhe entire clause, from καὶ ἐν ἄλλῳ δὲ τόπῳ to the end of the line, 
is regarded as an interpolation by Valckenaer (ad Herod, ii., 117), 
because the ancient writers are not accustomed to employ τύπος 
when speaking of a passage of any book or writer. Schitz anc 
Schneider concur in this opinion, and Dindorf even goes so far as 
to regard the whole passage in the light of a spurious addition, from 
μαρτυρεῖ δὲ καὶ Ἐπίχαρμος. Voigtlaender, however, has successfully 
defended the ordinary text. (0 5., pt. 1, p. 13.) 


ὁ 21. 

καὶ Πρόδικος δὲ ὁ σοφός, x. τ. Δ. "“ Moreover, Prodicus the wise 
also, in the work which he has composed concerning Hercules.” 
Observe the force of the article as repeated after συγγράμματι, and 
here rendered for perspicuty’ sake by an entire clause, as if yeypay- 
uévy, or something equivalent, were understood. Prodicus was a 
native of Iulis, in the island of Ceos, and was eminent as a Sophist 
and rhetorician ; although here, as Welcker observes, Xenophon 
separates him from the rest of the Sophists by the more honorable 
appellation of ὁ σοφός. ( Welcker, Kleine Schriften, ii., p. 466.) Pro- 
dicus visited Athens frequently, for the purpose of transacting busi- 
ness on behalf of his native city. Socrates was one of his pupils 
in rhetoric. (Plato, Meno, 96, 1).)---συγγράμματι. Xenophon merely 
refers to the work in question under the general appellation of σύγ- 
γραμμα. Its true title, however, was Ὧραι, which Welcker refers 
to the youthful bloom of Hercules. (Suidas, s. v. Ὧραι, Welcker, 
ἰ. 5.) The apologue itself is generally known, at the weet day, 

by the title of « The Choice of Hercules.” 
| ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται. ‘ Which, as is well known, 
he is accustomed to read unto very many.” Literally, “he ex. 
- hibits.” The verb ἐπιδεέκνυμι is properly employed in the sense of 

"2 


NOTES TO BOOK IIL=——CHAPTER: ἵν᾿ 227 


taking un exhibition of skill, or giving a specimen of one’s art. 
The exhitition, in the present instance, consisted in reading the 
work aloud unto others. Declamations or recitations held by the 
Sophists and others, in order to show their power of language, skill, 
and invention, were called ἐπιδείξεις. (Kihner, ad loc.) Observe 
the force of δή in this clause, and compare the explanation of Kihnerz, 
“ἐμ constat inter omnes.”—@cattwg ἀποφαίνεται. ‘Declares. his 
sentiments in a similar manner.” - Literally, ‘‘shows himself.” 
Thucydides (ii., 42) uses the active voice in the same sense, but 
the middle is more usual.—érei ὡρμᾶτο. ‘ When he was advanc- 
ing.” —év ἡ. ‘At which period.’ Supply d&pg.—adroxparopec. 
“Their own masters.’’—eire τὴν δι’ ἀρετῆς ὁδόν, κι τ. A. ** Whether 
they will turn themselves toward life along the path leading through. 
virtue,” &c., ἡ. e., whether they will enter on the course of actual 
life by the path of virtue, &c.—eic ἡσυχίαν. - “Into asolitary place.” 
Compare Cic., Off., i., 82.--τ- τράπηται. ‘He shall turn himself.” 
The deliberative subjunctive. Compare notes oni., 2, 15. 


§ 22. 

μεγάλας. ‘ Large of form.”—eirper@ te ἰδεῖν. καὶ ἐλευθέριον. 
‘Both engaging to behold and lady-like,” i. e., of an engaging and 
lady-like appearance. Gaisford reads ἐλευθερίαν, from a MS. of 
Stobeus. Xenophon, however, uses in the feminine both ἐλευθέριος 
and ἐλευθερία. Compare Conviv., ii., 4; Greg. Cor., p. 62, seqq., ed. 
Schaef.—rpoiévat. ‘To come forward.” Schneider, Dindorf, and 
Bornemann give προςιέναι, ‘to come toward,” from a single MS. 
The idea, however, implied in προϊέναι, is well expressed by Kiihner, 
“ ex occulto prodire.””—gvcet κεκαλλωπισμένην, k. τ. Δ. Adorned by 
aature as to her person with purity, as to her eyes with modesty, 
as to her demeanor with becoming reserve, and in white attire.’ 
We have rendered ἐσθῆτι dé λευκῇ as a simple and independent 
clause. Jacobs, Kiihner, and others, make it depend on κεκοσ- 
unuévny, and miss from the sentence some word corresponding to 
σῶμα, ὄμματα, and σχῆμα, and then ground upon this alleged omis- 
sion a charge of want of elegance against Xenophon, than which 
nothing can be more unjust.—reOpaypévny μὲν εἰς πολυσαρκίαν, kK. τ. 
4. ‘Pampered into a full and enervated habit of body.”—xexaa-~ 
λωπισμένην δὲ TO μὲν χρῶμα, K. τ. Δ. ‘Set off, moreover, as to her 
complexion, so as to seem to appear both fairer and more florid 
than the reality,” 1. ¢., than she really was. Lange thinks δοκεῖν 
φαίνεσθαι pleonastic, and, as δοκεῖν follows immediately after, he 
tegards φαίνεσθαι as alone correct here. But δοκεῖν φαίνεσθαι is 


228 NOTES 10 BOOK IIl.—CHAPTER 1. 


well explained by ΚΌΠΟΥ, “ut... . pre se ferre (φαίνεσθαι) videre 
tur (doxeiv).” 

τὰ δὲ ὄμματα ἔχειν dvarextautva. * That she had her eyes, more- 
over, opened widely.” ‘This is the bold, immodest stare, opposed 
to the modest and retiring look.—éo@jra dé, ἐξ ἧς, κι τ. 2. “ And an 
uttire, through which youthful beauty might most shine forth,” i. e., 
attire, the texture of which allowed the youthful beauty of her limbe 
to be clearly apparent. The reference is to what was termed the 
Coan robe or attire, and which had a great degree of transparency. 
Consult Dict. Ant., 5. Ὁ. Coa vestis.—xatacxoreicbat δὲ ϑαμὰ ἑαυτήν. 
“That she frequently, also, looked down at herself,” i. ¢., survey- 
ing her dress and person.—airiv ϑεᾶται. If the optative were here 
employed in the place of the indicative, we would have αὐτήν. 
(Kihner, ad loc.) Compare i., 2, 49.---ἀπούλέπειν. “She looked 
hack.” 


§ 23. 

πλησιαΐτερον. Thus in several MSS. and early editions. The 
common reading is πλησιέστερον.---ἰέναι τὸν αὐτὸν τρόπον. *“ Pro- 
ceeded in the same manner (as before),” i. ε., with the same quiet 
gait, neither slower nor faster. Observe here the construction ot 
the accusative (τὴν μὲν πρόσθεν ῥηθεῖσαν) with the infinitive, the 
reference being still to what Prodicus says.—¢@déca. “Τὸ get be- 
fore her,” i. ¢., to anticipate her.—dzopoivra. “Αἴ a loss.”—édv 
οὗν ἐμὲ φίλην ποιησάμενος. “Tf, then, (you shall turn yourself thither) 
after having made me your friend.” Supply, from the previous 
clause, ἐπὲ τὸν βίον τράπῃ. Compare Hermann, ad Vig., ὁ 227, p 
776, segg. Five MSS. give ποιήσῃ, and two ποιήσει. The common 
text has ποιήσῃς. We have given ποιησάμενος, on good MS. au- 
thority, with Bornemann, Kihner, and others.—xai τῶν μὲν τερπνῶν 
οὐδενός, κι τ. 2. “And you shall taste of every pleasure.”  Liter- 
ally, “and you shall be without tasting of no one of the things that 
are delightful.” Observe that ἄγευστος takes the genitive on the 
same principle that γεύεσθαι, “to taste,” is construed with it.—rér 
χαλεπῶν dxepoc. ‘ Without any experience of troubles.” 


§ 24, 25. 
οὐ φροντιεῖς. ‘You shall not concern yourself about” Observe 
that φροντιεῖς is the Attic form of the future for ¢povricerg.—rpay- 
ματων. ‘ Public affairs.”—cxorotuevoc διέσει. “You shall be al- 
ways considering.”’ There is some doubt about the true reading 
here. We have given d:éce: (with the more Attic termination) from 


NOTES [Ὁ BOOK Il.—CHAPTER I. 226 


alinost all the MSS. Jacebs, however, conjectures dei ἔσῃ. and 
Budeus 67 ἔσῃ. One MS. has διάξεις, which is evidently a mere 
gloss.—keyaptouévov. ‘ Gratifying to the taste.”—7oGeincg. ‘ You 
may experience pleasure.”—dzrovérara. ‘* With the least degree 
of trouble.”—ric¢ ὑποψία σπάνεως, xk. τ. Δ. ‘Any suspicion of a 
scarcity of the means whence these (blessings) are to arise.” Ob- 
serve that σπάνεως ἀφ᾽ ὧν is for σπάνεως τούτων ἀφ᾽ Sv, and compare 
i., 2, 14.—od φόδος. ‘There is no fear.” Supply ἐστί, and compare 
Seyffert, ‘non est quod metuas.”—éni τὸ πονοῦντα, Kk. τ. 2. “To 
the procuring of these things by laboring and undergoing privations,”’ 
&e.—daw οἷς dv ai ἄλλοι, x. τ. A. Observe that οἷς is here for d, 
being attracted by τούτοις.---ἂν ἐργάζωνται. ‘May obtain by their 
labor.” — πανταχόθεν ὠφελεῖσθαι ἐξουσίαν ““ Authority to benefit 
themselves from every side,” 7. e., from every possible source. 


§ 26. 

ἔφη. The verb ἔφη, like inguit in Latin, is commonly separated 
from its subject by some of the words quoted. (Matthia, § 306, 
Obs.) —évoua δέ σοι τί ἐστιν. The particle dé in interrogations often 
refers to something to be supplied by the imagination. Thus, in 
the present instance, we may suppose the full sentence to run as 
follows: “ All this sounds fairly enough, O lady, but what is your 
name 1" — Εὐδαιμονίαν. Happiness.” — ὑποκοριζόμενοι.  * Nick- 
naming.” The verb ὑποκορίζομαι means, properly, “10 play the 
child,” and especially, “to talk child’s language,” 7. e., to use terms 
ef endearment, such as diminutives. Then reversely, “to call 
something good by a bad name,” “to disparage,” ‘to nickname,” 
ἄο.---κακίαν. ** Vice.” 


§ 27. 

ἐν τούτῳ. Supply τῷ χρόνῳ. ““ During this time.”—x«ai ἐγώ. 1, 
too.”—eidvia. ‘ Because I know.” Observe here and in καταμα- 
θοῦσα the causal force of the participle. (Kuhner, § 697, a, Jelf.)— 
φύσιν. “ Disposition.”—év τῇ παιδείᾳ. ‘‘ During your early train- 
ing,” 2. e., in the training of your youth.—ogdédp’ ἄν ce τῶν καλῶν, 
κι τ᾿ A. You would assuredly become a noble doer of the things 
that are honorable and dignified.” Observe that σφόδρα has here 
the furce of profecto or omnino, and consult Sturz, Lex. Xen., s. v. 
3.—é.t πολὺ ἐντιμοτέραν, k. τι ἃ. “Still far more held in honor, 
and tuore illustrious on account of the advan ages (which I shall 
obtain for you).”—zpooiuiowe ἡδονῆς. - ‘“‘ With any preludes regard- 
ing pleasure,’ i. e., by any introductery remarks, holding out to you, 


230 NOTES TO BOOK Il.—CHAPTER 1, 


for the purpose of securing your attention, the promise of pleasur 
able enjoyment. Observe that προοίμια ἡδονῆς stands here opposed 
to τὰ ὄντα͵ that is, τὰ ἀληθῆ, just as per’ ἀληθείας stands opposed 
here to éfararjcw.—ra ὄντα. * The things that are,” t. ¢., the ex- 
isting state of things.—j7ep οἱ Beri διέθεσαν. “Fiven as the gods 
have ordained (them to be).” 


§ 28. 


τῶν ὄντων ἀγαθῶν καὶ καλῶν οὐδέν. “No one of the things that 
are good and honorable.”—tAewe. Attic for ἱλάους.---ϑεραπευτέον 
τοὺς ϑεούς. “ You must worship the gods.” Supply σοί ἐστι. Ver- 
bals in τέον are construed like the Latin gerund in dum, with the 
substantive verb and the dative of the personal presoun ; and though 
passive in derivation, they neverihsless govern the cases of the 
verbs from which they are defived, like actives. (Matthia, § 447, 
9.)--τ-ἀξιοῖς ἐπ’ ἀρετῇ ϑαυμάζεσθαι. ‘“ You claim to be admired for 
virtue.” Compare én’ ἀγαθοῖς, § 27.—riv γῆν Separevréov. “You 
must till the earth.”—dpud¢ αὔξεσθαι. “ You are eager to increase 
your means.” Observe the force of the middle.—rdg πολεμικὰς 
τέχνας αὐτάς τε, x. τ. Δ. ‘You must both learn the arts of war 
themselves from those who are acquainted with them, and must 
practice how you ought to use them,”’ 7. ε., you must not only learn, 
but must practice them.—ei δὲ καί. After a succession of members 
of a discourse, beginning with εἴτε, the concluding member, which 
is the most important one, commences with ei dé (Compare 
Kihner, ὁ 778, Obs., Jelf.) So in Latin, after a repetition of sive, 
the fina! member begins with si vero. (Kahner, ad Cic. Tusc., i., 
41, 97.) —rp γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα. * You must accus- 
tom your body to render obedience to your mind.” Cicero gives the 
explanation of this passage in the De Offciis (i., 23), as cited by Vic- 
torius: “ Exercendum corpus, et ita afficiendum est, ut obedire consilic 
et rationi possit.”—odv πόνοις καὶ ἱδρῶτι. The preposition σύν with 
the dative of the instrament 1s of rare occurrence. (Compare 
Kuhner, § 623, Jelf.) 


§ 29. 
ὡς χαλεπὴν καὶ μακρὰν ὁδόν, x. τ. Δ. “ How painful and tedious 
a road to her joys this woman tells you of.” Observe the force of 
the article in τὰς εὐφροσύνας, the joys which she promises.—émi τὴν 
eddamoviay. “Unto the happiness which I have in store,” i. ε.. unta 
my happiness. Observe again the force of the article. __ 


eas τδ 


NOTES TO BOOK II.—CHAPTER I 231 


§ 30. 

τί δὲ σὺ ἀγαθὸν ἔχεις; ‘* But what good thing dost thou possess?” 
Compare ὁ 26.—é6é40vea. ** Since thou art willing.” —r7v τῶν ἥδέων 
ἐπιθυμίαν. ‘*The desire for the things that are pleasing,” 7. ¢., the 
natural desire of pleasures.—révtwv ἐμπίπλασαι. ‘Sate vourself 
with “all things.” Observe the’ force of the τη] 616.---ὀψοποιοὺς μὴ- 
χανωμένη. ““ Contriving (to procure) skillful cooks.” For the tran 
sition here from the finite verb to the participle, consult Matthie, 
ὁ 632, 4; Kuhner, § 705, 4, Jelf. The regular mode of expression 
would have been as follows: καὶ, iva μὲν ἡδέως φάγης, ὀψοποιοὺς μη- 
χανᾷ, iva δὲ ἡδέως πίνῃς, οἴνους .... παρασκευάζει. (Kushner, ad loc.) 
—ytéva. Snow was used by the ancients to cool their wines. They 
frequently preserved it in subterranean caverns. (Plin., H. N., ix., 
4; Athen., iii., p. 124; Martial, xiv., 115.)—ra¢ στρωμνὰς μαλακάς. 
«Your soft beds,” ὁ. e., your beds of down. Observe the force of 
the article here, the reference being to things accustomed to be em- 
ployed by the effeminate and luxurious.—rd¢ κλένας. ‘* Your couch- 
65, 7. e., those costly couches of yours, on which the beds of down 
were placed.—ra ὑπόδαθρα ταῖς κλίναις. ‘The rockers beneath 
your couches.” By ὑπόθαθρα ταῖς κλίναις commentators generally 
suppose that Xenophon means carpets spread under the feet of 
couches, to prevent noise when the latter are moved or disturbed in 
any way. The true explanation, however, is the one which we have 
adopted, and is due to Schneider, who compares three passages of 
the physician Antyllus (Frag. Medic. Oribas., ed. Matth., p. 114, 170, 
172), from which it appears that by ὑπόθαθρα are here meant a kind 
of diagonal rockers attached to the feet of couches, for the purpose 
of producing a gentle motion and thus inviting repose. (Kihner, 
ad loc.) —6 τι rome. The deliberative subjunctive. In other words, 
the subjunctive is used, in such cases as the present, to express a 
question implying doubt or deliberation, where the speaker considers 
with himself what, under present circumstances, is best for him ta 
do (Matthie, § 516; Kiuhner, § 417, Jelf.) 


§ 31. 


ἀθάνατος δὲ οὖσα. “" Moreover, though immortal.”—rov δὲ πάντων 
ἡδίστου ἀκούσματος, x. τ. Δ. ‘The sweetest strain, too, of all that 
the ear takes in, thy own praise, thou never hast heard.” Literally, 
‘in respect of the sweetest thing heard of all, the praise of your- 
self, you are without hearing.” As regards the employment of 
ἑαυτῆς for the pronoun of the second person, consult Matthie, § 489, 
1.—rot σοῦ ϑιάσου τολμήσειεν εἶναι ** Would dare to be one of 


232 NOTES TO BOOK II.—-CHAPTEK . 


thy train-ot revelers.” By ϑίασος is properly meant a band or vom 
pany engaged in celebrating some festival, chiefly of Bacchus, with 
dancing, singing, &c. It is here employed in an ironical sense, te 
denote a noisy and licentious crew of the votaries of vicious indul- 
gence. Observe that ϑιάσου is the partitive genit ve.—ol νέοι per 
ὄντες. The plural here refers to ϑιασῶταις as imp ied in ϑιάσου.--- 
ταῖς ψυχαῖς ἀνόητοι. ‘Mere dotards in their intellects,” 2. ¢., en- 
feebled to dotage by licentious excesses.—d7évur μὲν λεπαροΐί, x. τ 
% “Maintained throughout early life in idleness amid abundanve 
of all kinds,” 2. ¢., maintained by the labors of others, such as pa- 
rents or relations. We have given λιπαροί here the meaning as- 
signed to it by Kahner, “in omnium rerum affluentia.”—rpegdpevot. 
In place of this, which is the reading of all MSS. and early editions, 
many later editors have given φερόμενοι, the conjecture of Ruhnken. 
The emendation, however, is altogether unnecessary. The votaries 
of vicious pleasure are described as being maintained by others in 
their youth, and being compelled to maintain themselves in age, at 
which latter period their previous excesses have left them broken 
down in body and mind, and little able to do any thing for their owp 
support. (Kéhner, ad loc.) 

ἐπιπόνως δὲ αὐχμηροΐ, x. τ. Δ. * And passing through old age witk 
heavy toil, amid all the squalidness of penury.” Observe the op- 
position between αὐχμηροί and λιπαροί, and also between ἀπόνως and 
ἐπιπόνως.---τοῖς μὲν πεπραγμένοις. “On account of the things done 
by them,” i. ¢., their past excesses. Observe the employment of * 
the dative to express the cause of the action. (Matthia, § 399.)— 
τοῖς δὲ πραττομένοις βαρυνόμενοι. ‘ And weighed down by the things 
that are at present getting done,” i. ¢., oppressed and broken down 
by the weight of their present labors.—ra μὲν ἡδέα. “ Pleasures.” 

τὰ χαλεπά. ‘* Hardships.” 


§ 32. 
σύνειμι. * Associate with.”—xai παρὰ ἀνθρώποις οἷς προζήκε. 
‘And by men by whom it is becoming to be honored,” i. ε., by the 
good among men. Supply παρ᾽ before οἷς, and τιμᾶσθαι after προςη- 
κει. This omission of the preposition is common in both Greek and 
Latin. Thus, iii., 7, 3: ἐν ταῖς συνουσίαις, αἷς σύνει, and Conviv., 
iv., 1: ἐν τῷ χρόνῳ, ᾧ ὑμῶν ἀκούω. So in Latin, Corn. Nep., Cim., 
3, 1: “ Incidit in eamdem invidiam, quam pater suus,” &c. 
§ 33. 


ἡδεῖα μὲν καὶ ἀπράγμων ἀπέλαυσις. “Α sweet and simple enjoy 
ment.” The term ἀπράγμων refers to the absence of all labored 


ee 


NOTES TO BOOK .—CHAPTER: f.. 233 


preparations, and al. ineentives to a jaded appetite.—drodeirovreg. 
Verbs which, like ἄχθονται, denote a state of feeling, are construed 
with a participle. (Kuhner, § 685, Jelf. Compare i., 2, 47.)—rai¢ 
τῶν νέων τιμαῖς. ** With the honors shown them by the young.” 
Observe here the employment of the genitive to denote the authors 
of a thing, so that the genitive is taken, as the grammarians term 
it, in an active sense. (Matthie, § 375.)—rdv παλαιῶν πράζεων 
‘“« Their former actions,” i. e., their past course of life.—ed δὲ τὰς παρ 
οὔσας, κι τ. 2. “And take deiight in the successful performance 
of the business of the present.” Literally, “in performi.s well 
their present ones.”—76 πεπρωμένον τέλος. ‘The destines end.” 
-ἄτιμοι. “Unhonored.”—dAdd μετὰ μνήμης, xt. 2. “ But, being 
celebrated in song, they bloom in memory throughout all time.’ Ob- 
serve the adjectival force of ἀεΐ as placed between the article and 
noun.—dAdovct. Cicero uses a similar word ( Tusc., i., 49): ‘* Har- 
modius in ore et Aristogiton, Lacedemontus Leonidas, Thebanus Epam- 
snondas vigent.”—yaxapiorotatnv.. This form of the superlative is 
to be assigned to a positive μακαριστός, from the verb μακαρίζω 71: 
is a form peculiar to Xenophon. Compare Apol., c. 32. 


= ὁ 84. 

διώκει τὴν παίδευσιν. * Relates the instruction,” i. e., the traim- 
ing.—éxdéounce μέντοι τὰς γνώμας. ‘He ornamented, however, his 
sentiments.” --πειρᾶσθαί τι καὶ τῶν, x. τ. 2. “Τὸ endeavor in some 
degree to bethink yourself of those things also which relate to the 
future period of your life.” 





CHAPTER IJ. 
§1. 

AcunpoxAéa. Socrates had three sons by his wife Xanthippe, 
namely, Lamprocles, Sophroniscus, and Menexenus.—yaderaivoy- 
τα. Verbs signifying ‘to perceive,” ‘‘ observe,” &c., are construed 
with a participle. (Matthie, § 549.)—kai μάλα. ““ Certainly (I do).” 
Tle expression καὶ μάλα is equivalent to the Latin “‘ mazime,” “ vel 
macxime,” **mazxime vero,” ‘‘omnino.” Compare iii., 3, 9.---καταμεμά- 
θηκας οὖν τοὺς τί ποιοῦντας, K. τ. Δ. ‘* Have you ascertained, then, 
those who do what men stigmatize by this name?” 1. e., have you 
ascertained, then, whom men stigmatize by this name, and what 
they do whom they thus stigmatize? Observe here the conciseness 
of the Greek form of expression. The ful! mode of enunciating the 
clause would be as follows: καταμεμάθηκας οὗν, τίνας τὸ ὄνομα τοῦτ 


234 NOTES TO BOOK Il.—-CHAPTER I”. 


ἀποκαλοῦσιν, καὶ ti ποιοῦσιν οὗτοι, οὺς τὸ ὄνομα τοῦτο ἀποκαλοῦσιν 
(Con.pare Matthia, ᾧ 567; Kiahner, ᾧ 883, 2, Jelf.) For the double 
accusative after ἀποκαλοῦσιν, consult Matthia, § 120, Obs. 2, b.— 
τοὺς εὖ παθόντας. ** Those who have received a kindness.”—odxovv 
δοκοῦσί σοι, x. τ. A. “Do they not, then, deem it right to class the 
ungrateful among the unjust!’ Zeune thinks that δεῖν ought to be 
supplied after δοκοῦσι. But this is quite unnecessary, since δοκοῦσι 
itself implies the notion of what is fit or becoming. (Kahner, ad lac. 
Compare Kehner, ὁ 665, Jelf.) 


ὁ 2. 
ἤδη δέ ror’ ἐσκέψω. ‘And have you ever hitherto considered.” 
—el ἄρα... ἄδικόν ἐστι. In case of reality, εἰ is used with an 
indicative ; but in case of a future event, yet to be investigated, 
ἐάν with the subjunctive is employed after σκέψασθαι. (Matthia, 
ὁ 526.)—xai τὸ ἀχαριστεῖν πρὸς μὲν τοὺς φίλους; x. τ. ἃ. So the act- 
ing with ingratitude toward our friends is unjust.”—xai δοκεῖ μοι, 
ὑφ᾽ ob dy, κι τ. Δ. “And from whomsoever, whether friend or foe, 
one, on having received a favor, does not try to make a grateful re- 
turn, (that one) appears to me to be an unjust person.”” The pe- 
culiar construction of this sentence arises from a species of attrac- 
tion, the relative clause being in construction with the dependent 
clause. (Kahner, § 825, 1, Jelf.) The more simple arrangement 
would have been as follows: καὶ δοκεῖ μοι, ὅςτις dv, ὑπό τινος εὖ 
παθών, μὴ πειρᾶται χάριν ἀποδιδόναι, ἄδικος εἶναι. A similar struc 

ture occurs in Cicero (Tusc., i., 34.) 


"ὁ 3. 

el ye οὕτως ἔχει τοῦτο. “Τί, indeed, this be so.” The particle εἰ 
with an indicative is often followed by an optative with dy in the 
apodosis, when the result is to be represented as uncertain, as only 
possible, not decided upon in the speaker's mind ; and hence, this 
is a less decided way of expressing the notion of the future indica- 
tive, ἄν referring to the condition of the former sentence. (Kushner, 
9 853, b., Jelf.) ---εἰλικρινής τις ἀδικία. ‘A kind of sheer injustice.” 
The primitive meaning of εἱλικρινής is, ‘examined by the sun’s 
light” (etAn, κρίνω), “tested,” “found genuine.” Hence arise the 
significations of “unmixed,” “pure,’’ “clear,” “palpable,” “sheer,” 
&e. The common form is εἰλεκρινής, for which we have not hesi- 
tated to substitute εἰλεκρινής, with the initial aspirate, as more in 
accordance with etymology, and as usually found in the best MSS. 
of Plato.--dow rig μείζω ἀγαθὰ παθών. “ΒΥ how much one having 


NOTES TO BOOK I1.—CHAPTER II. 235 


ceived greater favors.” (Compare Matthia, ᾧ 599, d.). Observe 
tnit πάσχειν properly means “to be affected” by external: objects 
or circumstances, either good or bad.—riva¢ οὖν, ἔφη, ὑπὸ τίνων, κ 
r. A. “Whom then, said he, could we find benefited in greater 
things by whom, than children by parents?” i. e., whom then could 
we find more benefited, and by whom, &c. In Greek, two, or even 
more interrogative words may be attached to the same verb, so that 
two or more questions on different points are expressed in one sen« 
tence. (Kuhner, § 883, 1, Jelf.)—é« μὲν οὐκ ὄντων. “From not 
being,” 2. e., from non-existence. 

ἃ δή. ‘* Which, it is well known.” Observe the force of 67, and 
compare the explanation of Kihner: “Que, uti satis constat.”—oitw¢ 
παντὸς ἄξια. ‘So valuable in every point of view.” Literally, “50 
worthy of every thing.”—éni τοῖς μεγίστοις ἀδικήμασι. ‘For the 
greatest offences.”--d¢ οὐκ ἂν μεΐζονος κακοῦ, x. τ. 2. Thinking 
that they will not, in all likelihood, cause wrong-doing to cease by 
the fear of any greater evil.” Observe that παύσοντες agrees with 
πολῖται, implied in πόλεις, and also that ὡς here with the participle 
refers to an opinion formed or something thought of. (Καληετ, 
ὁ 701, Jelf.\—dv παύσοντες. The particle ἄν is joined with infini- 
tives and participles, and gives*to them the same signification that 
the optative, subjunctive, or indicative with dv would have in the 
resolution by means of the finite verb. (Matthie, § 598; Kihner, 
ὁ 429 Jelf.) 


ὁ 4, 5. 

τῶν γε ἀφροδισίων ἕνεκα παιδοποιεῖσθαι. ‘* Beget children through 
mere sensuality.” --- σκοπούμενοι. ‘Carefully οοηδίαθτίηρ." --- βέλ- 
τιστα. “The most robust.”—«al ὁ μέν γε. Thus in several MSS. 
In some early editions we find καὶ ὁ μὲν γάρ. The eommon text 
omits ye.—xai ταῦτα ὡς ἂν δύνηται πλεῖστα. * And these in as great 
abundance as he may be able.” —vrodeSauévy. ‘Having both re- 
ceived it within herself.”—xai μεταδιδοῦσα τῆς τροφῆς, κι τ. Δ. “And 
imparting a portion of the nourishment by which she herself is even 
supported.” Many MSS. and all the early editions give ἧς καὶ αὐτή, 
but the attraction of the pronoun in the dative is so rare that we 
have preferred following Stobzus, and the edition of H. Stephens, 
with Bornemann, Dindorf, and other recent editors, and giving 4 
καὶ αὐτή. On the attraction of the dative of the relative, consult 
Kahner, § 822, Obs. 4, Jelf—dévevéyxaca. ‘Having carried it her 
full time.” —otre προπεπονθυῖα οὐδὲν ἀγαθόν. “ Having neither ex 
perienced as yet a single advantage "—ovre γιγνῶσκον τὸ βρέφος, κα 


2236 NUTES ΤΊ BOOK I.—CHAPTER 1. 


τ A. “Nor the infant knowing by whom it is fondly cended.” 
The best view of this much-contested clause is to regard γεγνῶσκον 
τὸ βρέφος as a nominative absolute. (Compare Wannowski, de 
Construct. que diertur absoluta, p. 6.) K&hner, with much less pro- 
priety, regards it as a sort of oratorical anacoluthon, and that Xen- 
ophon used the nominative instead of the genitive, ‘* membrorum 
concinnitatis serninde causa.”"—orozafouévn. “Guessing.” A beau- 
tifully appropriate term to denote a mother’s fond sagacity.—éxzAnp- 
οὖν. “To satisfy it.”—riva χάριν. “ What return.” 

, wus) 

ἃ μὲν ἂν αὐτοὶ ἔχωσιν, x. τ. Δ. +‘ Whatever good rules for the 
conduct of life the parents themselves may have, they teach unto 
them.” Observe the employment here of ἔχειν in the sense of pos- 
sessing, and compare i., 6, 13.---δαπανῶντες. “ Incurring expense.” 
ἐπιμελοῦνται. “Exercise an anxious care.”—d¢ δυνατὸν βέλτιστοι. 
“As far as possible the best.” In order to strengthen the sig- 
nification of superlatives, particles and clauses are often added 
( Matthia, § 461.) 


ὁ 7. 

αλλά τοι, ei καί. *‘ Bat, in truth, although.”—zezoinjxe. Supply 
ἡ ἐμὴ μήτηρ, Which Lamprocles had in his mind, the whole previous 
discourse being in reference to her.—rhv χαλεπότητα. “ Her harsh- 
ness of temper.” Xanthippe, the wife of Socrates, was notorivus 
for her violent temper. Consult Wiggers’ Life of Socrates, p.396 
of this volume.—éypréryra. “The wild temper.”—# μητρός. The 
article is not added, because Socrates speaks of mothers in general. 
Lamprocles, however, uses the article in the succeeding clause, τῆς 
untpoc, because he means his own mother.—rijg_ μητρός, τῆς ye τοι- 
avrnc. That of my mother, at least of such a mother as she is.” 
+ δακοῦσα, ἢ Aaxticaca. ‘By having either bitten or kicked you.” 


$8. 

ἀλλά, νὴ Δία, ἔφη, κι τι Δ. (No), but in very truth she uttera, 
replied the other, things which one would not wish to hear tor his 
whole life,” ὁ. e., though he must lose his life unless he be willing to 
hear them. Observe that ἐπί here marks condition. (Matthia, 
§ 585, 8.) The particle ἀλλά at the beginning of the present clause 
4s elliptical, the full idea being, od κακόν τί μοι ἔδωκεν, ἀλλά, K. τ. 2. 
--Οσὺ δὲ πόσα, ἔφη ὁ Σωκράτης, x. τ. 2. * And yet, how much trouble 
replied Socrates, difficult to endure, do you think you have caused 


NOTES TO BOOK II.—CHAPTER II. 237 


anto this (mother).”"—7déca δὲ λυπῆσαι κάμνων. “And how inuch 
sorrow (do you think) you have occasioned her by your illness ”’ 
Literally, ‘when laboring (under sickness).” Observe the em- 
ployment of the nominative with the infinitive, the reference being 
to the same individual that forms the subject cf the leading verb.— 
ἐφ᾽ ᾧ ἠσχύνθη. “Αἴ which she blushed,” 7. e., that could call the 
blush to her cheeks. + 


§ 9. 

Ov αὐτὴ λέγει. Observe the attraction of ὧν for ἅ.---ἢ τοῖς ize 
κριταῖς. ‘Than it is for stage-players.”—ra ἔσχατα. ‘The worst 
reproaches.” Literally, «the last,” ὁ. e., in degree of reproaching. 
Observe in this clause the construction of λέγωσιν with the double 
accusative, and compare Matthie, ὁ 416, Obs. 2, β.---ἐπειδὴ οὐκ olov- 
ται, κι τ. Δ. “Since they do not think that either he of the speak- 
ers, who reviles, reviles that he may injure,”, &c.—vootca. ‘In- 
tending.’"—dAAd καὶ βουλομένη, x. τ. A. “But even wishing that 
there be for you (so many) blessings, as many as (she wishes tliat 
here may be) for no one else,” ἢ. e., wishing you to have blessings 
more numerous than any other person. Observe that before ἀγαθὰ 
we are to supply τόσα, the correlative of ὅσα.---οὐ δῆτα. ‘No, as- 
suredly.” 


§ 10. 


ἐπιμελομένην κάμνοντος. “Taking care of you when sick.” —ézw¢ 
ὑγιαίνῃς, x. τ. A. Schneider, Herbst, and Dindorf read vycaveic, on 
account of ἔσει following, in order that the two moods may agree, 
but no change of the kind is needed. The subjunctive ὑγεαένῃς, as 
Kilner well remarks, has reference to that the issue of which 's in 
the hands of the gods, and therefore altogether uncertain ; whereas 
the inaicative ἔσει is employed*to express what is more within a 
mother’s control, and therefore of more certain issue.—zoAAd_ τοις 
ϑεοῖς εὐχομένη, x. τ. A. “ Praying in thy behalf unto the gods tor 
many blessings.” The dative here is expressed elsewhere by προς 
τοὺς ϑεούς. Sauppe makes Veoic equivalent to παρὰ τῶν ϑεῶν, “a 
Diis,” in which Ktthner concurs. The version, however, which we 
have given, 1s decided!y superior to τ} 15.---εὐχὰς ἀποδιδοῦσαν. * Pay: 
ing the oblations she has vowed.”’—r3ye@d. ‘Any thing that is 
good.” Literally, “the things that ar2 good.” 


§ 11, 12. 


ϑεραπεύειν ‘To pay respect to.”—7 παρεσκευασαι.. “Or are you 
prepared.” Observe the continued action denoted by the perfect 


238 NOTES TO BOOK I1.—CHAPTER II. 


Literally, “have you been prepared,” and are you still prepared.—- 
ἔγωγε. ‘I would, indeed, endeavor to please.” Supply ἂν πειρῴμην 
ἀρέσκειν.---ἀγαθοῦ συλλήπτωρ. ‘ An assistant in the acquisition of 
good.” —xal, ἄν τι σφαλλόμενος τύχῃς, κ- τ᾿ 2. “And, if you may have 
enanced to stumble in any respect, may kindly lend aid to you from 
near at hand.”"—ovvodorrdpov, ἢ σύμπλουν, x. τ. Δ. * Would it make 
no difference to you, that a fellow-traveler,*or fellow-passenger, ot 
if you should meet with any one else, (in any other station of life, 
that such an one) be a friend or an enemy ?” i. e., or whatever person 
you should come in contact with.—rij¢ παρὰ τούτων εὐνοίας. “Of the 
benevolence proceeding from these.”—fywye. Supply οἴομαι δεῖν. 


ᾧ 13. 

εἶτα. Compare i., 2, 26.—dAAne μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελει- 
ται, κι τ. A. ‘Takes no cognizance of any other species of ingrat- 
itude, nor gives judgment against (any other).” After δικάζει supply 
ἄλλην.---περιορᾷ. ** Overlooks.”—eb πεπονθότας. Compare ὁ 3.— 
γονέας μὴ ϑεραπεύῃ. An action was allowable for any neglect or 
insult toward a parent, and was termed γραφὴ κακώσεως γονέων. 
Compare Meier und Schémang, Att. Proc., p. 288, seqg.; and Her- 
mann, Gr. Ant., § 133, 11.—dixnv. “A fine.”—xai ἀποδοκιμάζουσα, 
«. τ. Δ. “And, rejecting, does not permit this one to be an archon, 
thinking that the sacrifices in behalf of the state would neither be 
duly offered if this one were to offer them,” &c. Observe again 
the employment of ὡς with the absolute case of the participle, with 
reference to something thought of, &c:—otre ἀλλο καλῶς καὶ δικαίως, 
«. tr. 2. Complete the sentence as follows: οὔτε ἄλλο καλῶς καὶ 
δικαίως οὐδὲν Gv πραττόμενον, τούτου πράξαντος, 80 as to correspond 
with οὔτε ἂν ϑυόμενα, τούτου ϑύοντος. Compare Matthie, ᾧ 568, 3. 
-- καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις. “The 
state examines into this also in the scrtitinies of candidates for 
offices of magistracy.” More literally, “in the scrutinies of magis- 
trates.” By δοκιμασία at Athens was meant an examination or 
scrutiny into the life and character of candidates for magisterial 
Offices. If the examination took place in the senate, it was called 
ἀνάκρισις ; if in the forum, before the regular court of investigation, 
δοκιμασία. In either case, however, the investigation was held after 
the election, and before the candidate elect entered upon office 
, Dict. Ant., s. v. Docimasia and Anacrisis.) 


§ 14. 


ἂν σωφρυνῇς. “Ifyou are wise.”—napnuéhnxag τῆς μητρὸς. Verts 
signifying “ το neglect,” or “ be cereless δας" any thing, are fot 


NOTES TO BOOK Il—CHAPTER III. 239 


lowed by a genitive. (Matthie, § 348.)—rove δὲ ἀνθρώπους αὖ ov- 
Aagex. ‘*And, on the other hand, you will have respect for the 
opinion of mankind.” More literally, “‘ you will take care of men.” 
--κᾷτα. .The common text has εἶτα; which is too abrupt. We have 
adopted Zeune’s conjectural emendation κάτα, deduced from καὶ 
εἶτα, the reading of eight Parisian MSS.—rov¢ γονεῖς. Thus in eight 
MSS., in Stobeus, and also in the older editions. Zeune and 
‘Schneider read τοὺς γονέας, but the accusative in εἰς is not unusual 
in Xenophon. Compare iii., δ, 19; iii., 7, 16; iv.,4,20. (Kuhner 

ὁ 96, Obs. 3, Jelf.)\—ed ce ποιήσας χάριν ἀπολήψεσθαι. ‘That he, 
after having done you a kindness, will obtain from you a grateful re 

turn.” Observe the employment of the nominative with the infini 

tive, the reference being to the subject of the previous verb. 





CHAPTER III. 
§ 1. 

Χαιρεφῶντα. Compare i., 2, 48. Plato, in his Charmides (15a, 
B), describes Chwrephon as a violent and passionate man.—yvepinw. 
“ Well known.” — διαφερομένω. “Αἴ variance with each other.” 
Observe the force of the middle.—ov δήπου καὶ σὺ, x. τ. A. “ You, 
too, surely, are not one of such men as those.” The particles οὐ 
δήπου are thus used in ironical interrogation, when a negative an- 
swer is expected. (Kuhner, § 724, 2, ὁ 874, 3, Jelf.)—o? χρησιμώτε 
oov, κι τ. A. ‘Who consider property a more useful thing than 
brethren.” An adjective, asa predicate, not as an epithet, of things 
and persons, often stands in the neuter singular, although the sub- 
ject is masculine, or feminine, and in the plural. It is usual in such 
cases to supply χρῆμα or κτῆμα.---χρήματα. Compare the explana- 
tion given in the Lex. Seg. (Bekker, Anec. Gr., i., p. 316): σημαίνει 
καὶ τὸ ἀργύριον, kai τὰ χρήματα, καὶ τὴν ὅλην obciav.—kai ταῦτα, τῶν 
μὲν ἀφρόνων ὄντων, x. τ. Δ. “And that, too, though the former are 
devoid of reason, while the latter, (a brother), has reason.”—Gon- 
θείας δεομένων. Socrates means that property requires care on the 
part of the possessors to guard and preserve it.—zAedvwyv. “ Man- 
ifold.”"—évoc. * But one.” 


§ 2, 8: 
τοὺς μὲν ἀδελφοὺς ζημίαν ἡγεῖται. “Thinks his brothers a det 
riment to him.” —rd τῶν ἀδελφῶν. ‘The property of these brothers.” 
—ivraifa. “In the latter case.”—-dogatde ἀρκοῦντα Eyer, “Τὸ 
enjov a competency with security.” —yovev διαιτώμενον. “ΒΥ lead- 


940 NC'TES ἸῸ BOOK I1.—CHAPTER III. 


ing a solitary life.”"—éncxivdive ¢. “In an insecure state."—én? δὲ 
τῶν ἀδελφῶν, x. τ. Δ. “ While in the case of brothers men are: ig- 
norant of this same thing“ The construction often changes from 

singular to plural, as here, and vice versa. We may here supply 

ἄνθρωποι. (Matthia, § 293. Kihner, ᾧ 390, 1, a., Jelf.)—oi δυνάμε- 
ver. “The rich.” Literally, «‘ they who are able (so to do).”—rév 
δ' ἀδελφῶν ἀμελοῦσιν. Compare ii., 2, 14; iv., 3, 15.---ῶςπερ ἐς πολ’ 

τῶν, κι τ. Δ. “As if friends were made from citizens only.” The’ 
absolute case is often put by the Attics in the acctisative, with ὥςπερ, 
when it marks the motive of an action. (Compare Matthie, ᾧ 568, 
569. Kahner, ὁ 704, Jelf.) 


§ 4, 5. 

καὶ μήν. ‘And yet.’ Inasimple sentence, καὶ μήν would merely 
signify, “and in very truth,” &c.; here, however, it is employed to 
mark an opposition to what precedes, and the meaning changes in 
consequence. (Kuhner, ᾧ 728, Jelf.)\—yéya μὲν ὑπάρχει. ‘Greatly 
conduces "—érei καὶ τοῖς ϑηρίοις, x. τ. Δ. Since even among wild 
animals there springs up a sort of affection toward those that are 
fostered with them.” The genitive is here used objectively. Com- 
pare Matthia, § 367.—dA2’ εἰ μέν, ὦ Σώκρατες, x. τ. 2. Why, my 
good Socrates, if the difference between us were not great,” &c.—- 
καὶ μὴ φεύγειν. ‘And not to avoid him.”—dyafév. “Is a good 
thing.” Supply ἔστι, and consult note on χρησιμώτερον, ὁ 1.—dv 
οἷον δεῖ. “Provided he is such as he ought to be.”—ézdre μέν- 
τοι παντὸς ἐνδέοι, x. τ. A. “Βαϊ when he might fail in every par- 
ticular, and might be in every respect the very opposite (to what 
he ought to be), why shovld one attempt impossibilities?” The 
common version renders ὁπότε μέντοι παντὸς ἐνδέοι by “ at si plane 
desit officio,” which is oppered to the usage of the verb. The true 
idea is given by Weiske, "πᾶ approved of by Kihner: ‘“‘When as 
yet he is infinitely in fault; when he is the direct opposite of a broth- 
er.” (Wheeler, ad loz.) 


§ 6. 

πότερα δέ. Compaie i., 6, 15, and Matthia, ὁ 446.—7 ἔστιυν οἷς 
καὶ πάνυ ἀρέσκει. “Or are there some whom he even altogether 
pleases.” Observe in gory οἷς the peculiar idiom that prevails, and 
that ἔστι, not εἰσί, is employed, though the relativ: following be in 
the plural. (Matthie, § 482.) This is imitated in Latin. Th»s we 
have in Propertius (iii., 9, 17) the following . 

“ Est quidus sha deh cai ts 
Est quibus in celeres gloria nate pedea” = = * 


NOTES ΤῸ BOOK [{Π{.-3- CHAPTER IIL. 24 


Campare also the note on ἔστιν οὕςτινας, i., 4, 2.—dea τοῦτο γάρ τοι, 
«. τ. A. (Yes), replied he, for on this very account, O Socrates, 
is it right for me to hate him.” Observe the elliptical employment 
of γάρ.---ζημία μᾶλλον, ἢ ὠφελειά ἐστιν. “ He is an injury rather than 
a benefit.” 
δ 7, 8. 

dp’ οὖν. ‘Pray, then.”—dcmep ἵππος τῷ ἀνεπιστήμονι, kK. τ. A. 
* As a horse is an injury to him who is unskillful indeed, and yet 
undertakes,” &c., 7. e., who, not knowing how, yet tries to manage 
him.—zdc δ᾽ dv ἐγώ, x. τ. Δ. “But how, replied Cherecrates, should 
{ be ignorant of the mode of conducting myself toward my brother.” 
-—ed λέγειν τὸν ed λέγοντα. Compare ii., 1, 19.—dAA’ οὐδὲ πειράσο- 
ua. ‘Nay, I will not even try.” Literally, “(I not only will not 
do this), du¢ I will not even try.” 


§ 9. 

εἰ κύνα μέν, εἴ σοι ἦν, κι τ. A. “TE, with respect to a dog, in case 
you had one well fitted for (guarding) flocks, and he fawned upon 
the shepherds,” &c. Kiihner points out the elegant collocation of 
the particles uév.... μέν, d&.... δέ, név.... δέ. Compare i., 2, 
8.-- -ὠἀἰμελῆσας ἂν τοῦ ὀργίζεσθαι ἐπειρῶ. ‘ Having foregone the getting 
angry, you would endeavor.”—airdv. Schiitz and Schneider im 
properly reject αὐτόν. It is added, however, for perspicuity’ sake, 
because κύνα is too far away from the governing verb, and this 
latter, therefore, becomes the accusative absolute, while αὐτόν takes 
its place. Compare Matthia, § 472, 1, a.—rov δὲ ἀδελφὸν φὴς μέν, 
«. τ A. ‘While, on the other hand, you acknowledge that your 
brother would be a great advantage, if he were such toward you as 
he ought to be, and yet, although confessing that you know how 
both to act and to speak kindly, you do not try to contrive in what 
way he shall be for you as excellent as possible.” The more regu- 
lar arrangement and form of expression would have been with the 
participle φάς instead of the indicative φής, but it would also have 
heen less forcible. (Kiihner, ad loc.) 


§ 10. ΜΎΕΣ ἐν 
δέδοικα, ὦ Σώκρατες, μὴ οὐκ ἔχω ἐγώ. “1 am afraid, Ὁ Socrates, 
lest I may not have,” ὁ. 6, I fear I hardly have. After verbs of 
fearing, &c., μὴ in μὴ οὐκ expresses suspicion or doubt as to what 
is feared. (Kikhner, § 750, 1, Jelf.)—mpoc ἐμέ. ‘Toward me.’ 
(Matthia, ὁ 591, ε.)---καὶ μὴν οὐδέν ye ποικίλον, x. τ. 2, — “Yet, truly, 
there ic no need of contriving as appears to me, any nice or nove 
L 


»» 


242 NOTES TO BOOK ‘I, CHAPTER ul. 


plan against him.” By ποικέλον is here meant something nicely 
planned, or carefully and skillfully arranged. Compare Bremi, and 
Jacobs, ad Demosth. c. Phil., iii., p. 120,37, and Stallbaum, ad Pla‘., 
Sympos., 182, B. (Kahner, ad loc.)—oi¢ δὲ καὶ σύ. By attraction, 
for τούτοις ἃ καὶ σύ.---ἁἀλόντα. “On having been gained over."— 
περὶ πολλοῦ Gv ποιεῖσθαί ce. ‘ Would esteem you very highly.” 
Literally, “« would make you for himself (something) abeve much.” 
Observe the force of the middle, and consult Matthia, § 589. 


411. 
“οὐκ ἂν φθάνοις, ἔφη, λέγων, x. τ. Δ. “You could not tell me too 
soon, said he, whether you have perceived me acquainted with some 
love-charm, with which I have been ignorant that I am acquainted,” 
i. ¢., possessing some love-charm which I have been ignorant of hav- 
ing. ‘The expression οὐκ ὧν φθάνοις λέγων Means literally, “you 
could not anticipate by*telling me,” and hence more freely, “ now 
do tell me at once, without any hesitation.” Compare Matthie, 
§553,2. Kahner, § 694, Jelf. So, again, ὃ ἐγὼ εἰδὼς λέληθα ἐμαυ- 
τόν means literally, “ which I have escaped my own observation in 
knowing.” --κατεργάσασθαι. “'Tobring it about,” i. ¢.,to cause. On 
the construction κατεργάσασθαΐ τινα καλεῖν ce, consult Matthia, ὁ 531 
-- ὁπότε Gio. A banquet usually followed a sacrifice. (Dict. Ant. 
8. Ὁ. Saecrificiam.)—xarapyotu: dy τοῦ αὐτός, κ. τ. Δ. “I would my 
self begin with inviting him,” ἄς. Verbs signifying “to begin,” 
such as ἄρχειν, ἄρχεσθαι, ὑπάρχειν, κατἄρχειν, &c., are construed with 
a genitive. Compare Matthie, ᾧ 335, 9. 


; § 12, 13. 
προτρέψασθαι. “Tourge.”—drore ἀποδημοίης. “ Whenever you 
might be going abroad.” —févow ποιῆσαι ὑποδέχεσθαι σεαυτόν. “To 
eause any host to receive you under his roof,” ἢ. ¢., to give you 2 
hospitable reception. Observe the force of ὑπό in composition.—ei¢ 
τὴν ἐκείνου. Supply πόλιν.---᾽ Αθήναζε. For ’A@jvacde, the final let- 
ter o coalescing with the de into fe. (Kahner, § 332, Obs. 5, Jelf-) 
—ei ye βουλοίμην αὐτὸν προθυμεῖσθαι, x. τ. Δ. “If, indeed, I should 
wish him to be desirous of accomplishing for me the things for whieh 
I might have come,” i. ¢., the objects of my journey thither.—etru» 
ἐκείνῳ ποιεῖν. With αὐτόν supply ἐμέ. 


§ 14. 
πάντ᾽ ἄρα σύ γε, κ. τ. 2. “ Then, (according to your own showing), 
you, for your part, though acquainted with all the love-charms among 


NOTES TO BOOK Il.—CHAPTER III. 243 


manxind, were accustomed for a long time back to conceal your 
acquirements from them,” i. ¢., you, for your part, were all along, 
without their knowing it, acquainted with all the love-cnarms among 
mankind. Observe the force of the middle in ἀπεκρύπτου, and also 
the reference in the imperfect to something customary and contin- 
ued. Compare also, as regards ἀποκρύπτεσθαι, the explanation of 
Sturz, Lex. Xen.,; 8. Ὁ. “" Occuliare scientiam suam,” &¢.—} ὀκνεῖς, 
ἔφη, ἄρξαι, x. τ. Δ. “Or do you hesitate, said he, to make the firs. 
advance, lest you seem degraded in case you take the Jead in ben- 
efiting a brother?” As the particle 7, like the Latin an, is never, 
properly speaking, employed save in the second clause of an inter- 
rogative sentence, we must suppose πάντ᾽ dpa, at the commence- 
ment of the section, as equivalent in effect to ἢ πάντ᾽ dpa, or, in 
other words, dpa as standing for ἢ dpa. (Kihner, ad loc.)—xai μήν 
‘And yet, indeed.” —6c dv φθάνει. Compare ὁ 11. 

ei μὲν οὖν ἐδόκει μοι, x. τ. A. “If, then, Cherephon had appeared 
to me to be more inclined to take the lead unto this frame of mind, 
I would have endeavored to persuade him to attempt the making 
you his friend first ; but, as the case now stands, you appear to me, 
by taking the lead, more likely to effect this.” The connection ot . 
ideas in the whole passage is as follows: ‘“‘ Cherephon is the elder, 
and you, Cherecrates, are the younger. But in all countries it is 
the established usage that the juniors should pay reverence and 
render respect to their seniors. From this it results that you should 
show your respect for your elder brother by anticipating him in 
kindly offices ;” in other words, it was the duty of Cherecrates, 
though junior, so to regulate his temper and conduct as to be the 
first to court the favor of his brother, by anticipating him in perform- 
ing services, and, by so doing, conciliate him. . (Kahmner, ad loc 
Wheeler, ad loc.) ‘ Fi ek es 


§ 15. 
arora. ‘Things quite out of place.”’—xai οὐδαμῶς πρὸς σοῦ 
« And by no means in accordance with your usual manner.” Supply 
ὄντα, and compare Matthia, § 590, α.---καθηγεῖσθαι. “To take the 
lead in this matter.”—rodrov ye τἀναντία νομίζεται. “The very 
reverse of this, indeed, is established by"custom,?”%. ¢., established 
custom on this particular head is quite the reverse. 


§ 16. + : 
ov yap. Answering to the Latin “nonne igitur.} The particle 
γάρ, in interrogations, has a conclusive signification. Compare ὁ 17, 
and also j., 4, 14.---ὁὁδοῦ παραχωρῆσαι. Should step aside frem the 


A 


“444 NOTES TO ΒΟΟΚ I.—CHAPTER If. 


path,” i.e. should make way for.—iravacr#va:. The genitive ϑά. 
κων, Which is otherwise usually added, is omitted here on account 
of the presence of the participle καθήμενον.---καὶ κοίτῃ μαλακῷ τιμῆςαι. 
* And should honor him with a soft seat.” Compare Hom., IL, ix., 
617, 659; Od., xxiv., 254.—xai λόγων ὑπεῖξαι. “And should yield 
to him in conversation.” More literally, “ should draw back from,” 
&e.—dyabé. “My good friend.” Compare i., 4, 17.---αμὴ ὄκνει. “ Be 
not, averse.”—rTdv ἄνδρα. “This man.” Much more emphatic 
than ἐκεῖνον would have been. Kthner thinks that the term is per- 
haps intended to indicate the full-grown manhood of Cherephon, 
as opposed to the youth of Cherecrates.—coi ὑπακούσεται. The 
verb ὑπακούω is construed with a genitive or dative. So, also, xa- 
taxotw. (Matthia, § 362, ὁ 392.).---φιλότιμος. “ Fond of honorable 
distinction.” Taken here in a good sense.—éAev@éptoc. “ Liberal 
of spirit."—ra μὲν yap πονηρὰ ἀνθρώπια, x. τ. Δ. ‘For worthless 
wretches you could not in any other way more effectually allure,” 
το. The particle γάρ gives a reason here for what went before, 
namely, καὶ πάνυ ταχύ, κ. τ. λ.---ἀνθρώπια. The term ἀνθρώπιον, like 
the Latin homuncio, Β always indicative of contempt or inferiority.— 
μήλιστ᾽ dv κατεργάσαιο. * You could most effectually gain over.” 


§ 17. 


τί yap ἄλλο, ἔφη ὁ Σωκράτης, x. τ.3. ‘ Why, what else will result, 
said Socrates, save that you will stand a chance of showing,” &c., i. 
e., save that you will perhaps show. The verb κινδυνεύω signifies, 
‘to run a risk,” ‘‘ to stand a chance,” ἄς. A negation is often more 
strongly expressed by a question. So τί ἄλλο, 7 is used with a finite 
verb for οὐδὲν ἄλλο, where we must not repeat the preceding or fol- 
“owing verb with τί ἄλλο, but supply in the mind a general verb, such 
as γίγνομαι, ποιῶ, πάσχω. Compare Matthia, § 488,11. Hence, the 
full expression here would be ri γὰρ ἄλλο γενήσεται.---ἐπιδεῖξαι, ov 
uév χρηστός, k. τ. 2. The verb δείκνυμι, and its compounds ἐπιδείκ- 
νυμι, &c., in the sense of “ to show,” take properly a participle, and 
in the sense of “10 teach,” an infinitive. But they also take the 
infinitive when the object of tae verb indicates something not clearly 
perceived, but merely thowBht of as possible. (Kihner, ad loc.)-—eig 
τὸν ἀγῶνα τοῦτον. ‘To this (fraternal) contest.”—7dvv φιλονεική- 
σειν. ‘ Will strive most emulously.” 

: kia § 18. 

οὕτως διάτεισθον. “You two are so affected (toward one an- 

other),” ἡ. δ.) are as unnaturally affected.—rd ye'pe A feminine 


- 


NOTES TG BOOK 11.---ΟΗ ΆΑΡΤ ΕΒ IV. wto 


substantive, in Attic, in che dual is often joined with a masculine 
article, adjective, &c. (Matthia, § 436.)—dgeuévw τούτου. ‘ Having 
ceased from this office.” —eia μοίρᾳ. “ΒΥ divine appeintment.’’— 
τὸ συνεργεῖν. ‘* The co-operating.” 


§ 19. 


οὐκ dv πολλὴ ἀμαθία, x. τ. Δ. ‘ Would it not be great fol.y and 
madness,” &c. Observe here the asyndeton, giving an abrupt air 
t» the commencement of the paragraph, and leading Zeune to sus- 
pect that we ought to read οὔκουν for οὐκ dv. There is no need, 
however, of any change, as Schneider and Bornemann have showu 
by ἃ comparison of other passages of Xenophon.—én’ ὠφελείᾳ... 
ἐπὶ βλάθει. ‘For benefit... . for injury.”—-éca ἀδελφὰ ἔφυσεν ἀν 
θρώποις. ‘As many as he has formed in pairs for men.”—ei δέοι 
αὐτὰς τὰ πλέον ὀργυιᾶς, kK. τ. Δ. ‘If it should behoove them to de 
at one and the same time things farther apart than a fathom.” The 
ὀργυιώ Was equal to six feet one inch, and therefore about one fathom. 
It was so called from ὀρέγω, and strictly denotes the length of the 
outstretched arms, including the space across the breast.—ei καὶ dox- 
οὔντες. ‘*Whicheven seem.” The article and participle are equiv- 
alent to the relative and indicative in our idiom.—oto’ ἂν τῶν ἔτι 
ἐγγυτέρω ὄντων, κ. τ. 2. “ Would not be able to see, at one and the 
same time, those before and those behind of the things that are still 
nearer.”—xai πολὺ διεστῶτε. ‘* Even though far apart,” 7. e., even 
though widely severed.—pdrretov ἅμα, x. τ. Δ. ‘Act in concert, 
and that, too, for the benefit of one another,” 1. ¢., and that, too, for 
mutual aid. Socrates means to say, that two brothers, even though 
separated by a wide interval of space, can unite their strength tc 
accomplish any object, and that, too, in ‘such a way, that each caw 
assist and promote the welfare of the other. 





CHAPTER IV. 
§1. 


περὶ φίλων διαλεγομένου. * Making certain remarks, in the course 
of conversation, about friends.” —éyovye ἐδόκει μάλιστ᾽, κι τ. 2. “One 
appeared to me, I confess, likely to be very essentially benefited,” 
&c. Observe the force of ἄν with the infinitive, as denoting what 
is likely, &c.—rodro μὲν δή. “This very thing.” Observe that 67 
increases the force of rodro.—dy εἴη. ‘* Would be.” Observe the 
employment of the optative here, ag referring to a latent condition 
in σαφὴς καὶ ἀγαθός, equivalent to εἰ σαφὴς καὶ ἀγαθὸς εἴη.---ἐπιμελον. 


240 NOTES TO BOOK 1L—CHAPTER IV 


«ἔνους. Dindorf reads ἐπιμελομένους. But the shorter form of thes 
verb is less frequent in Attic. 


§ 2. 
καὶ γὰρ οἰκίας, x. tr. A. Compare Cicero, de Am., xv., 55: “ Quid 
autem stultius, quam, cum plurimum coptis, facultatibus, opibus possint, 
cetcra parare, que parantur pecunia, equos, famulos, vestem egregiam, 
vasa pretiosa ; amicos non parare, optimam et pulcherrimam vita, ut ita 
dicam, supellectilem?” Cicero has here evidently imitated the Greek 
of Xenophon.—dpav ἔφη. Although ἔφη has just preceded, yet it is 
here repeated, in accordance with a very ordinary Greek usage, 
arising from the language of daily converse. (Kahner, ad loc.)— 
φίλον δέ, 5. The neuter 6 is put here by a species of attraction for 
bv.—otre ὅπως κτήσονται φροντίζοντας. ‘* Neither caring how they 
shall acquire.” For κτήσονται, which is supported by MS authority, 
the common text has κτήσωνται.---οὔτε ὅπως οἱ ὄντες, x. τ. Δ. “ΝΟΥ 
in what way those who are (already their friends) may be preserved 
so for themselves.” The old editions, with four Paris MSS., have 
ὅπως οἷόν τε ἑαυτοῖς σώζοντας. 
58: 
ἀλλὰ καί. “Nay, more.”—rdAda πρὸς ὑγιείαν. “The othe 
things conducive to health,” i. ε., to convalescence. Some recent 
editions have, with one MS., τἄλλα ré.—émi μὲν τοῖς οἰκέταις. “In 
the case of their domestics.” More literally, “on account of their 
domestics.”—{ynuiav ἡγουμένους. ‘ Thinking it a loss.” —otdév ἐλατ- 
τοῦσθαι. “That they were in no respect worse off (than before).” 
--ἀθεράπευτον οὐδ' ἀνεπίσκεπτον. “To be unattended to, or not 
looked after.” 
§ 4. 
καὶ πάνυ πολλῶν αὑτοῖς ὄντων. *‘* Although they had very many. 
- τῶν δὲ φίλων, x. τ. A. Compare Cicero, de Am., xvii., 62: “ Sepe 
(Scipio) guerebatur, quod omnibus in rebus homines diligentiores essent, 
ut capras et oves quot quisque haberet, dicere posset ; amicos quot haberct, 
non posset dicere.”—GA2a καὶ τοῖς πυνθανομένοις, &. τ. 2. “Βαϊ that, 
even on having attempted to recount this to those making the inquiry, 
(the persons) whom they placed among their friends, these they take 
upagain.” ‘They enumerate persons at first, but correct themselves, 
and reject them on second thoughts. The allusion in ἀνατίθεσθαι 
is to the movements on a draught-board, when, after having put 
duwn a piece, we take it up again, and alter or take back our move. 
Observe, moreover, that the infinitive dvari@ec@ar is put here fur 


- 


NOTES TO BOOK II1,—CHAPTER IV. 247 


the participle ἀνατιθεμένους, on account of the preceding ἐγχειρῆσαν- 
τας.---τοσοῦτον. ‘So much,” ὁ. e., so little. Observe that τοσοῦτος 
here, like tantus occasionally in Latin, is employed to denote a qual- — 
ity merely, without any accompanying idea of enlargement or in 
crease. 


§ 5. 

καίτοι πρὸς ποῖον κτῆμα, κ. τ. Δ. And yet, with what possession 
of all others being compared, would not a good friend appear far 
more valuable?’’ Literally, ‘‘ with what possession of the rest.”— 
οὕτω χρήσιμον, ὥςπερ ὁ χρηστὸς gidoc. “Is so useful as the useful 
friend,” ὁ. 6.) as the true or good friend. Observe the alliteration in 
χρήσιμον ... . χρηστός.---παραμόνιμον." “Constant in his attach 
ment.”—zdyypyotoc. ‘ Useful in every respect.” 


§ 6. 

ἑαυτὸν τάττει πρὸς πᾶν, x. τ. A. “ Adapts himself to every thing 
that is deficient in his friend, both as regards the furnishing of pri 
vate means and the discharge of public duties.” We have not hes- 
itated to adopt, with Sauppe, Dindorf’s correction of πράξεως, for the 
common reading πράξεων. If we read πράξεων, we must supply xa- 
τασκευῆς.---συνεπισχύει. ‘He helps him with the means.”’—ovyuboy- 
@et. ‘He lends his aid.”—rd μὲν συναναλίσκων. ‘In some things 
sharing his expenses.” Literally, ‘spending some things along with 
him.”—ovureifwv. ‘Helping to persuade.” Compare Heinze: 
“chilft er zureden.”—Bzagouevoc. “Urging,” i. e., employing gentle 
violence.—evd μὲν πράττοντας, κ. 7.2. ‘ Most (of all) gladdening the 
prosperous, and most (of all) setting upright again those who are 
thrown down,” i. e., prostrated by misfortune. Thomas Magister 
(Ρ. 333) says, ἐπανορθοῦμαι κάλλιον ἢ ἐπανορθῶ ; but consult Fritsche, 
ad Aristoph., Thesmoph., p. 619. 


ὁ 7. 5 

προορῶσι. ‘See beforehand.” The Latin prospiciunt. — προ- 
ἀκούουσι. ‘Hear beforehand.” Weiske maintains that προακούειν 
here means, “ sonos e remoto loco percipere,” and he is followed in 
this by Herbst. But Kihner correctly remarks, that as προορᾶν is 
to see beforehand, so προακούειν is used of him who hears any thing ~ 
before another. Observe, moreover, that dra, the neuter plural, is 
here joined with a plural verb. This is done, as Bornemann re 
marks, for the sake of concinnity, since a plural verb prenedes.— 
τούτων φίλος εὐτργετῶν οὐδενὸς λείπεται. ‘In no one of these does 


. 


- 248 NOTES TO BOOK Il.—CHAPTER VY. 


a friend fail to prove kindly serviceable.” For the construc: on ot 
λείπεσθαι with the participle, consult Matthia, § 554, g., and, as re- 
gards οὐδενός in the genitive, ὁ 317.—zpo αὐτοῦ. ‘For himself.” 
Compare Matthia, § 575.—raira ὁ φίλος πρὸ τοῦ φίλου ἐξήρκεσεν. 
“ These things the friend is wont to supply amply for his friend.’ 
Observe here the force of the aorist in denoting what is habitual. 
Commentators generally supply participles here from the finite verbs 
which precede, such as ἐξεργαζόμενος, &c., but Kihner considers 
this quite unnecessary, since-the idea implied by ἐξήρκεσεν is suffi- 
ciently full without them.—é καλεῖται φίλος. Here the neuter rela- 
tive 6 agrees with the antecedent κτήματος, as being the most em- 
phatic word. Compare § 2. 


+ 





CHAPTER V. 


$1. 

ἄλλαν αὐτοῦ λόγον. ‘ Another conversation of his.” —-*ferdecw 
ἑαυτόν. “To examine himself,” i. ε., excited him to the task of self- 
examination.—dxdcov τοῖς φίλοις ἄξιος εἴη. “As to of how much 
value he might be unto his friends,” i. ¢., in the estimation of his 
friends. —mev'a@ πιεζομένου. “ When pinched by poverty.”—'Avri- 
ctevn. Antisthenes, a follower of Sucrates, and after his death the 
founder of the Cynic sect. This form of the accusative is more 
common with Plato than with Xenophon, who generally enploys 
the form ending’ in ην. Thus we have ᾿Αντισθένην, iii., 11, 17, and 
Symp., 11, 12. So Σωκράτη in Plato, but Σωκράτην in Xenophon. 
(Kahner, ad loc.)\—évavtiov τοῦ ἀμελοῦντος αὐτοῦ. “Inthe presence 
of the neglectful person himself.” 


§ 2. ᾿ 

dp’, ἔφη, ὦ ᾿Αντίσθενες, εἰσί τινες ἀξίαι φίλων, x. τ. Δ. “ΑΥΘ there, 
said he, Ὁ Antisthenes, any values of friends, even as (there are) of 
domestics?” i. ¢., is there any standard of value for friends, as there 
is for domestics 1—é μέν που. “One, perhaps.”—dio μναῖν. -The 
Attic mina (uvé) was equivalent to one hundred drachme, or sev- 
enteen dollars sixty cents of our currency. Sixty mine made the 
ordinary talent. The market-price of slaves at Athens, exclusively 
of the variations caused by the greater or less demand and γι, 
was very different according to their age, health, strength, beauty, 
natural abilities, mechanical ingenuity, and moral qualities. Com- 
pare Backh, Publ. Econ. of Athens, vol. i., p. 92.—Nuxtag. Nicias, 
the son of Niceratus, whose life has been written by Plutarch. His 


NOTES TO BOOK II.—CHAPTER V. 249 


wealth is alluded to by Thucydides, vii., 86.---ἐπιστάτην εἰς λάργύρμ, 
x. t. A. “ΤῸ have purchased an overseer for the silver mines for 
a talent,” i. ¢., to have given no less than a talent for an overseer, 
ἄς. The Athenian silver mines were at Laurium; they were 
farmed out to private individuals, and produced a considerable in- 
come to the state. Nicias is said by Xenophon elsewhere (de 
Vectig., iv., 14), to have had a thousand slaves employed in these 
mines, and to have hired these out to Sosias the Thracian at an 
obolus a day each.—raddvrov. The ordinary Attic talent, which is 
here meant, was equal to one thousand and fifty-six dollars sixty 
cents.—ckorotuat δὴ τοῦτο. “1 proceed now to investigate this 
question.” 


§ 3. 

vai μὰ Δία. ‘Certainly, indeed, there are.” Supply eict.—erya 
γοῦν βουλοίμην ἄν, x. τ. Δ. “Αἴ any rate, I would wish some one 
person to be my friend rather than have two minz, while, on tie 
other hand, I would not prefer some other one even to half a mine; 
and some other one again I would choose even before ten min-e ; 
and some other one I would purchase to be a friend unto me for all 
my means and all my labor.” Observe the peculiar force of πρό 
here, which we have endeavored to adapt to our own idiom. For 
πόνων some read πόρων, the notion of which is already included in 
χρημάτων, besides πόροι could not be used in reference to Antistle 
nes, who was known to be exceedingly poor. (Weiske, ad loc.) 


§ 4, 5. 

καλῶς dv ἔχοι. “1 would be well.” Literally, “it would have 
itself well.’’—ac¢ πλείστου ἄξιος εἶναι. This might have been ἄξιον, 
as ἐξετάζειν τινὰ ἑαυτόν had gone before. But it is attracted into the 
case of ἄξιος ὦν, next preceding it.—7rrov αὐτὸν προδιδῶσιν. “" May 
be less inclined to abandon him.”—éy γάρ-τοι. ““ For I indeed.”— 
ἀκούω τοῦ μέν. * Hear from one,” i. e., hear one say.—yvav ἀνθ' éav- 
τοῦ μᾶλλον εἵλετο. ““ Preferred a mina to his friendship.” Literally, 
**chose a mina instead of himself.”—ra τοιαῦτα πάντα σκοπῶ, μή, 
x. 7.2. “Taking into consideration all such points as these, I am 
apprehensive lest,” ἄς. The verb σκοπῶ here contains in it the 
additional idea of a verb of fearing, as is indicated by the particle μή, 
and is equivalent, therefore, to σκοπῶν φοδοῦμαι. (Seyffert, ad loc.)— 
καὶ ἀποδίδωται τοῦ εὑρόντος. ‘ And parts with him for what he will 
bring.” Literally, “ for that which he (the slave) finds (in the shape 
of a price).” Compare he explanation of Kithner: * Scilicet τὸ 

Ι, 2 


250 NOTES TO BOOK IIl.—CHAPTER V1. 


εὑρόν est id (pretium), quod res venalis reperit (πωλεῖν τι τοῦ εὑρόντο;, 
Etwas verkaufen fur das was es findet).” Some editions have ἀπὸ- 
δίδοται, but the subjunctive is preferable—éraywydv 4. “There 
“may be an inducement.”—rd πλεῖον τῆς ἀξίας: “More than his 
value.” Observe the force of the article in τῆς ἀξίας, literally, “ the 
value (i. e., Which he estimates him at).”—rpod:douévovr “ Partea 
with,” ἢ. ¢., forsaken. ὶ 





CHAPTER VI. 
$1. 
φρενοῦν. “Τὸ give wise instruction.” More literally, “to make 
wise.” —Kypiré6ovre. Critobulus was the son of Crito, and a follower 
of Socrates. Compare 1., 2,48; ii., 9, 1.---πῶς dv ἐπιχειροίημεν oxo- 
πεῖν. “How should we undertake to look out for one?” i. ¢., how 


» should we proceed to search for one? The Attic form of the opta 


tive of verbs in ἕω is rarely used in the plural. (Rost, § 77, p. 227.) 
—dpa πρῶτον μὲν ζητητέον, κι τ. 2. “Must we, in the first place, 
seek for one who,” &c. Many commentators consider dpa, in cases 
like the present, equivalent to dp’ od, or the Latin nonne. “This, how- 
ever, is not correct. It is true, dpa implies doubt, and hence is for 
the most part used negatively, or, in other words, prepares’ one for 
a negative answer, being then equivalent to the Latin num. Attic 
urbanity, however, employs this particle evem in interrogations 
where no doubt whatever is implied, that is, where, as in the present 
instance, the interrogator knows for certain that the person interro- 
gated will give an affirmative answer. Hence it thus often sub- 
serves the purposes of delicate irony. (Kahner, ad loc.) —dpyet. 
‘“‘Holds in subjection."—irvov. ‘* Love of sleep.”—é κρατούμενος 
“He who is subjugated.”—yd ΔΖ, ob δῆτα. “No, surely, he could 
not indeed.”—Supply δύναιτ᾽ ἄν.---τοῦ μὲν ὑπὸ τούτων, κι τ. ἃ. The 


᾿ρατεῖο]6 μέν is solitary here, as in ἡ μὲν γὰρ γραφή, ini., 1, 1.---ἀφεκ- 


reov εἶναι. “That we must refrain from,” ἑ. e., must avoid. ϑαρρὶν 
nuiv. 
$2. 

ti γάρ; ‘“*Whatthen? Observe that ri is found in many com- 
binations, especially with particles, to give greater animation to the 
discourse. The literal force of τέ γάρ appears to be “ what, for (we 
have not yet done with the subject)?’ In the previous section we 
have πρῶτον μέν, and would here naturally expect εἶτα δέ, but the 
place of this last is supplied by the more animated and impressive 


NOTES TO BOOK II.—CHAPTER νι. 251 


γαρ.---ὅςτις δαπανηρὸς ὦν, x. τ. A. “He who, being extravagant 
in’ lis expenditures, has not sufficient resources of his own (to sup- 
ply those expenditures).” Before ὅςτις supply ἐκεῖνος, which be- 
comes a nominative absolute, its place being’ supplied by οὗτος, fat- 
ther on in the sentence.—rév πλησίον δεῖται. «Needs his neigh- 
bors’ aid.” Literally, ‘needs those that are near,” ὁ. ¢., his neigh- 
bors. Supply ὄντων.---οὐ δοκεῖ σοι καὶ οὗτος, x. τ. Δ. “Does not 
this one also appear to you to be a troublesome friend ’”—ddexréov. 
Supply ἡμῖν ἐστίν. 


§ 3. 

χρηματίζεσθαι. “To make money.” More literally, “to enrich 
himself.” — δυςξύμθολός ἐστι. ‘Is hard to have dealings with.” 
Compare the explanation of Sturz, Lex. Xen., s.v.: “In pactis fact- . 
endis, in amicitia, &c., se diffictlem prebens.””—drodtdévar δὲ οὐ βούλε- 
ται; After these words we must mentally supply, though not trans- 
late, οὐ δοκεῖ σοι καὶ οὗτος χαλεπὸς φίλος εἶναι ;—éxeivov. ‘Than 
that other,” 7. 6., than the one mentioned in the previous section. 


ὁ 4. 
τί δέ; “But what?” Equivalent, in fact, to ‘still farther." The 
combinations τί γάρ and τί dé often succeed each other in continua- 
tion of a discourse, and denote transition.—ydé πρὸς ἕν ἄλλο, κ. τ. A. 
‘Does not even afford leisure unto himself for any one thing else.” 
Observe that μηδὲ ἕν ἄλλο is more emphatic than μηδὲν ἄλλο would 
have been.—xepdavei. <‘‘ Shall be a gainer,’’ ὁ. e., hopes to gain some- 
thing. We have the indicative here in an indirect interrogation, 
where in Latin the subjunctive would be employed. This is owing 
to the idea of something actually existing as implied in κερδανεῖ. 
Compare Matthia, §507, 3.---στασιώδης. “ Quarrelsome.”—rapéyeuv. 
“To raise up.”—rotrav τῶν κακῶν. “ΟΥ̓ these evil qualities.”— 
ἀνέχεται. ‘ Endures it.”—d¢iAov ποιεῖσθαι. “'Tomake a friend unto 
ourselves.” Observe the force of the middle. 


$ 5. 

οἶμαι μέν, x. τ. A. (Him), I think indeed, who, directly contrary 
to this,” ἄς. Observe the force of μέν here, “I think indeed,” but 
it may be otherwise.—éyxparig μέν ἐστι τῶν διὰ τοῦ σώματος ἡδονῶν. 
“Ts master over the pleasures (enjoyed) through the agency of the 
body,” i. ¢., over all corporeal gratifications.— etopxoc. “ Just.’ 
Literally, ὁ a person adhering to his oath.” Ruhnken ingeniously 
conjectures εὔοργος, ‘good tempered,” “‘easy to be appeased.” But 


252 NUTES TO BOOK IL.—CHAPTER VI. 


as Kohner remarks, εὔορκος is used in opposition to the character δ΄ 
the avaricious man, ὁ 4, who, in his eagerness for gain, cares nexne2 
for justice nor for his covenants, and who, in ὁ 19, is called ἄπιστος. 
—xai φιλόνεικος πρὸς τὸ μή, x. τ. A. “And emulous as regards the 
not being behind-hand in doing good,” ἄς. Verbs signifying ‘to 
be inferior,” or “" to fail,” are construed with a participle. (Matthia, 
ᾧ 554, g.)—roi¢ χρωμένοις. *“ Unto those who make use of him,” 
¢., unto those friends who avail themselves of his services. 


§ 6, 7. 
ob τοῖς λόγοις αὐτῶν τεκμαιρόμενοι. * Not drawing an inference 
from their words.’ The dative is used with some verbs, with which, 
in Latin, no instrument or means is signified. The verb τεκμαίρο- 
ua: is sometimes construed with ἀπό, or ἐκ and a genitive. Com- 
pare Matthie, ὁ 396.—eipyacuévov. “To have made.” Literally, 
“as having made.”’-—rotrw πιστεύομεν. ‘In this one we place con- 
fidence.” We have here a kind of attraction, for τοῦτον πιστεύομεν 
ποιήσειν.---καὶ ἄνδρα δὴ λέγεις, κι τ. Δ. “And do you mean, then, 
said he, that a man who is seen benefiting his former friends, is 
manifest as intending to serve his subsequent ones 2” i. ε., that the 
man who has openly benefited his previous friends will clearly be 
inclined also to serve his future friends. Many verbs, and verbal 
expressions, which are used impersonally in other languages, par- 
ticularly in the construction of the accusative with the infinitive, 
in Greek usually take the chief word of the following proposition 
as a subject. The expressions δῆλόν ἔστι, “it is clear;” δίκαιόν 
ἐστι, “itis right,” &c., are most usually thus construed. (Matthia, 
§ 297.)—xai γὰρ ἵπποις, κι τ. Δ. “1 do, replied Socrates, for whom 
soever I see using even former horses well, I think that this one 
uses others also well.” Observe that ydp is here elliptical, referring 
to λέγω, or something equivalent understood, while καί, on the other 
hand, is to be construed with ἵπποις. There is no need, moreover 
as the context plainly shows, of our reading γρήσεσθαι instead of 
χρῆσθαι, with Valckenaer. 


᾿ ᾧ 8. 

elev. “ Well, be it so.” Attic for εἴησαν, but used adverbially 
as a mere particle ¢f transition.—igy. 4* Said Critobulus.”—zxpérov 
μέν, ἔφη, x. τ. Δ. “In the first place, replied Socrates, we must 
look to the omens from the gods, whether,” &c. Literally, “to the 
things from the gods.”—év ἂν ἡμῖν re δοκῇ, x. τ. A. “AS frgards 
him whom it may appear good unto us (to make our frien “nd 


NOTES TO BOOK II.—CHAPTER VI. 253 


(the maaing whom our friend) the gods may not oppose,” ἢ. ¢., by 
sending unfavorable omens. The full form of expression will be as 
follows : ὃν φίλο» ποιεῖσθαι ἂν ἡμῖν τε δοκῇ, ‘nal ὃν φίλον ποιεῖσθαι οἱ 
ϑεοὶ μὴ ἐναντιῶνται. 


§ 9, 10. 

μὰ Ai’, ἔφη, ob κατὰ πόδας. * Assuredly, replied Socrates, not by 
tracking his footsteps.” The expression κατὰ πόδας is rendered by 
Herbst, ‘“‘ velocitate pedum,” “‘cursu.” This, however, is erroneous, 
although retained in Didot’s edition. The true idea is better given 
in the version of Leunclavius, ‘‘insistendo vestigiis ejus.” Com- 
pare iii., 11, 8, and Livy, xxvii., 2:.‘‘ Marcellus .. .. vestigiis institit 
sequi.” (Kihner, ad loc.)—oi ἐχθροί. The same here as οἱ πουλεμίοι. 
The stnet distinction is, that ἐχθρός means a private enemy, but zo- 
λέμιος a public enemy, in arms. ‘There is the same difference in 
Latin between inimicus and hostis.—dxovta yap φίλον, Kk. τ. A. “For 
to seize a friend against his inclination is troublesome.”—raira rao 
yovrec. ‘On being treated in this way.”—¢iAo. δὲ πῶς. (Yes), 
but how do they become friends?” Supply γέγνονται. --- ἐπῳδάς. 
‘‘Tncantations,”’ i. e., charms in verse.—émddovrec. ‘ Chanting.”— 
φίλτρα. ** Love-spells?’ The idea intended to be conveyed by the 
whole passage down to, and including ὁ 14, is simply this: If you 
wish any one to become your friend, first show attachment to hiro 
in words, and then indicate the same also by deeds. 


§ 11. 


ἃ μέν. With this corresponds ἄλλας dé τινας, § 12. ---ἤκουσας 
Ὁμήρου. “You have heard from Homer.” The poems of Homer 
were accustomed to be recited; hence the employment here οὗ. 
ἤκουσας. The passage referred to occurs in Od., xii., 184.—rordéde 
τις. ‘*Is some sucha one asthis.” Xenophon seems to have cited 
the verse that follows from memory. All the known copies of 
Homer have Δεῦρ᾽ ἄγ᾽ ἰών instead of δεῦρ᾽ ἄγε δή. Hence the force 
of τοιάδε τις.---ταύτην οὖν, ἔφη, THY ἐπῳδήν, kK. τ. Δ. * Did the Sirens, 
then, O Socrates, said he, by chanting this same charm unto the 
rest of men also, detain them so effectually, that those once charmed 
never departed’ from them ?--od«- ἀλλά. Thus in all the MSS., 
contrary to the rule of the grammarians, which says, that οὐ at the 
end of a sentence does not take κ, whether followed by a vowel or 
consonant. Many similar instances occur, equally supported by 
MS. authority, as, for example, § 13, § 36, and those collected by Bor- 
nemann, ad Symp., p 168, seg. In ai these cases there appears ty 


254 NOTES ΤῸ BOOK I.—-CHAPIER VI. 


be a rapid transition from one clause to the other, especially when 
the second clause begins, as in the present instance, with ἀλλά. 
(Kahner, ad loc.)— τοῖς én’ ἀρετῇ φιλοτιμουμένοις. ““ ΤῸ those (only 
who were ambitious after virtue,” i. ¢., who were eager in the pur 
suit of virtue. 


: ὁ 12,13. 

oyediv τι λέγεις, κι τ. Δ. “Ὑοῦ seem to say nearly (as follows), 
that we ought to use, as charms unto each, such expressions, as 
one, on hearing him that praises, will not think that he utters laugh- 
ing at him all the while,” i. ¢., that we ought to use, as charms to 
each, such praises, as that when one hears them he will not think 
himself mocked.—oirw μὲν γάρ. That is, if he thought he were 
ridiculed.—rév εἰδότα. “The one that was conscious.” — λέγων. 
« By telling him.” --οὔκ - ἀλλ᾽ ἤκουσα. Compare note on οὖκ - ἀλλά, 
δ 1|.---ἤκουσα μέν. “1, for my part, have heard.” Observe the 
force of μέν, and compare note on οἶμαι μέν, § 5.—éricracro. ‘The 
optative, as Kihner remarks, is aptly employed here, because the 
reterence is to something which Socrates had heard from others, 
but did not know of himself, and hence Bornemann makes the clause 
equivalent to ἤκουσα λεγόντων, ὅτι Περικλῆς Ἐπίσταιτο.--- ἐποίει. Ob- 
setve the sudden change to the indicative, occasioned by the tran- 
sition from the oratio obliqua to the recta, that is, from the indirect 
hetration to the direct.—epuiac τι ἀγαθὸν αὐτῇ. “ By having at 
tarhed some advantage to it.” 


§ 14. 


εἰ μέλλοιμεν. ‘If we should be about.” Schneider, following the 
eorjecture of Heindorf, reads ei. μέλλομεν, “if we are about,” im- 
plying certainty ; but the optative is preferable, as leaving it unde- 
cided whether the thing is about to take place or not.—-Aéyerv τε 
καὶ πράττειν. “ Both in speaking and in aeting.” Herbst considers 
2éy~v to refer to the vratorical powers of Pericles, and πράττειν to 
the illustrious deeds of Themistocles ; but both statesmen were re- 
markable for these qualities united. Socrates had already compared 
the oratory of Pericles with the music of the Sirens, to show the 
power of language ; he now introduces, in the exploits of Themis- 
tocles (xpagrecv), and in his admirable counsels for the state (Aéyew), 
the effect of both im gaining affection. (Kahner, ad loc. Wheeler, 
ad loc.)\—oi δ᾽ Gov. “And did you think.”—<lév τ᾽ εἶναι. “That 
it was possible.” μ᾿ ἦν. ὦ 


> 
NOTES ΤῸ BOOK IL.—CHAPTER VI. Qa 


ὁ 15, 16. 


ἑωρων γάρ, κι τ. Δ. *‘* (Yes), for I saw, said Critobulus, both worth- 
tess rhetoricians to be friends unto worthy public speakers.” Ob- 
serve the elliptical employment of yép, and supply the simple par- 
ticle of affirmation, vai, or the fuller form of expression, ᾧμην οἷόν 
τε εἶναι.----πάνυ στρατηγικοῖς ἀνδράσιν ἑταίρους. ““ Companions unto 
men admirably skilled in military tactics.” --- περὶ οὗ διαλεγόμεθα. 
“As regards the point about which we are discoursing.” Socrates 
wishes to turn attention to the original subject of investigation.— 
ἀνωφελεῖς ὄντες. “Though: useless themnselves.”—dA7’ ei. “But 
since.”—zxeivo ἤδη μέλει μοι, κ΄ τ. A. “This is now a subject of 
concern unto me, whether it is possible for a man who has become 
honorable and Worthy himself, easily to be a friend,” &c. On the 
force of ἐξ ἑτοίμου, which answers to the Latin facile, consult Viger, 
ὃ. 91: 


ὁ 17, 18. 


ὃ ταράττει ce. Supply τοῦτό ἐστιν. The common editions have 
ἡ ταράττει ce. The reading which we have given is that of Borne- 
mann, ΚΟ ΠΟΥ, and others, and rests on good MS. authority.—«ai 
χαλεπώτερον χρωμένους, x. τ. A. ‘And acting with more harshness 
toward one another than toward the worthless of men.” Liter- " 
ally, “using one another with more harshness-thar the worthless 
of men.” Supply ἀλλήλοις after χρωμένους, and observe, moreover, 
that τῶν μηδενὸς ἀξίων ἀνθρώπων is a concise form of expression for 
ἢ τοῖς μηδενὸς ἀξίοις ἀνθρώπων .---ἀλλὰ καὶ πόλεις αἱ, κι τ. A. ** But 
cities also, which, although both having the highest concern for the 
things that are becoming,” &c. Observe the force of the article 
after πόλεις. We have given in ἐπιμελόμεναι the reading of four 
MSS. The common editions have ἐπιμελούμεναι. Compare Kuh- 
ner, ad 1, 2, 22, and with him Lobeck, Addend. to Buttman, Gr. Gr., 
ii., p. 242.—fxcota προςιέμεναι. ‘*'Tolerating least.” -- πολεμικῶς 
ἔχουσι. ‘ Are hostilely disposed.” Adverbs are often put with the 
verb ἔχειν in the same sense as the adjectives corresponding to 
chose adverbs would be with the verb εἶναι. For πολεμικῶς Ernesti 
would read πολεμιῶς. The strict distinction between the two forms 
5. certainly in favor of the change, although probably the one is used 
here in the sense ofthe other. The form πολεμικῶς is used in praise, 
and is equivalent strictly to “‘ bellicose,” “Ἢ fortiter ;’ whereas toAeu- 
ὥς is used in dispraise, “" hostiliter.” 


- 
256 NOTES TO BOCK II.—CHAPTER VI. 


ὁ 19, 96 

πάνυ ἀθύμως ἔχω. “1am altogether despondent.’ “Compare note 
On πολεμικῶς ἔχουσι, ὁ 18.—obre yap τοὺς πονηρούς, x. τ. A. AN an- 
acoluthon, for in ὁ 20 there ought to follow, οὔτ᾽ ἂν τοῖς, & —zAr 
ovéxrat. “ Avaricious.”—dxpareic. “Incontinent.”—rdvrwc. The 
common text has πάντες.---πεφυκέναι. ‘To be by their very nature.” 
ἀλλὰ μήν. Compare i., 1, 6.—obd ἂν τοῖς χρηστοῖς, x. τ. A. “The 
bad could never harmonize with the worthy for friendship.”—si δὲ 
δή. “But if then, (as you say).” Compare ὁ 18.--- στασιάζουσί τε 
περὶ τοῦ πρωτεύειν. “Are both at variance (with each other) for 
pre-eminence.” — φθονοῦντες ἑαυτοῖς. “ From, mutual envy.” — 
ἑαυτοῖς... ... ἀλλήλους. The reflexive and Teciprocal pronouns 
are often used promiscuously, merely for the purpose of varying the 
language. (Kahner, ᾧ 654, 2, Jelf.)—rivec ἔτι. ‘* Who any longer,” 
1. €., Who after this. 


ὁ 21. 

asd’ ἔχει μέν, ἔφη ὁ Σωκράτης, x. τ. Δ. “ These things, however, 
my good Critobulus, replied Socrates, are somewhat diversified in 
their character,” 7. e., do not all follow one and the same rule. Com- 
pare the explanation of Ernesti: “‘ In hoc genere quedam varietas 
deprehenditur.” The question here arises as to what Socrates 
means by ταῦτα, whether he has in view the φιλικά and πολεμικά, 
or whether he refers to the difference existing between the really 
good among men and the pretendedly so. The latter is undoubtedly 
the more correct view, and the point which he wishes to establish 
is this, that although differences and dissensions may arise among 
the really good, because the φιλικά are by the very constitution of 
our nature intermingled with πολεμικά, yet these differences are 
soon allayed by the influence of correct and virtuous principles. 
(Lange, ad loc.)--ra μὲν φιλικά. “Principles of love.” —ovvepyoir- 
τες. " “ By co-operating.”—xai τοῦτο συνιέντες, κι τ. A.“ And, un- 
derstanding this, entertain a grateful feeling toward one another,” 
i ¢., feel mutual gratitude.—ra δὲ πολεμικά. ‘* And also principles 
ot hostility."—évayriodyra:. ‘Oppose one another.” Observe the 
force of the middle.—zoAeucxév. “Are productive of hostility.” 
Literally, “are a hostile thing.” Observe that πολεμικόν is a neuter 
adjective without a substantive in the predicate. Compare ii, 3, 
1.—dvcuevéc. ** Begets ill will.”—yuonrév. “Is deserving of ha- 
tred.” We have followed Kahner in rendering this. Commenta- 
tors generally, bu’ less correctly, explain it by “producing,” ΟἹ 
“ causing hatred ” 


NOTES TC BOOK Il.—CHAPTER VI. 257. 


§ 22. 

ὁι τούτων πάντων διαδυομένη. ‘‘Insinuating itself through all 
these ebstacles.”—d.d τὴν ἀρετήν. ‘* Through virtuous principles.” 
-- πάντων κυριεύειν. ““ΤῸ be masters over all things.”-—xai δύναν- 
ται πεινῶντες, κι τ. A. ‘And they are able, by enduring hunger and 
thirst patiently, to share in food and drink without occasioning any 
pain unto others.”” Some editions less correctly have πότου. Com- 
pare Arcad, de Accent., p. 78, ed. Bark. : πότος τὸ συμπόσιον, ποτὸς δὲ 
τὸ πινόμενον. 

ὁ 23. 

τοῦ πλεονεκτεῖν. “From exercising a grasping spirit.”—ypyya- 
τῶν νομίμως κοινωνεῖν. “ΤῸ participate in pecuniary matters as far 
as justice allows,” 7. 6., lawfully, justly. Kihner, whom we have 
followed, correctly explains νομέμως by δικαίως. Compare iv., 4, 1. 
Bornemann less correctly thinks, that Socrates meant to express 
the lending of money at legal interest, legitimis usuris.—rihv ἔριν οὐ 
μόνον ἀλύπως, x. τ. Δ. To settle strife, not only without giving 
pain, but even with advantage to each other.”—eic τὸ μεταμελησόμε- 
νον προϊέναι. ‘From proceeding to what shall be repented of.” 
Participles are used substantively when they have the article joined 
with them. (Matthie, § 570.)\—éavrév. “Their own.” 


§ 24. 


πῶς οὖν οὐκ εἰκός. “ον, then, is it not natural.”—rév πολιτε 
κῶν τιμῶν. These genitives depend on κοινωνοὺς εἶναι. The ad- 
jectives ἀδλαδεῖς and ὠφελίμους are used here adverbially, ‘« without 
injury,” ‘with advantage.”—ol μὲν γὰρ ἐπιθυμοῦντες. ‘For they 
who desire.”—ypjuara κλέπτειν. ‘To peculate.”—7durabeiv. “To 
indulge in luxury.”—<dddvatot ἄλλῳ συναρμόσαι. “Incapable of 
friendly union with another.” ; 


§ 25. 
ei δέ τις. Join this with πειρᾶται. It should have been, as Mat- 
thie remarks, ei dé tic .... βουλόμενος, ὅπως ... . πειρᾶται, οὕτω 
πράττοι, but this conclusion of the conditional proposition, on ac- 
count of the parenthesis, and because οὕτω πράττοι expresses only 
generally what was previously declared more definitely, is omitted. 
(Matthia, § 556, Obs. 3.)---τοῖς oitote τὰ δίκαια βοηθεῖν. “Τὸ assist 
his friends in just things.”—dpgac. ‘* Having been elected an ar- 
chon.” —dyafév τι ποιεῖν τὴν πατρίδα. Compare i., 2, 12.—dAAy 
τοιούτῳ. * With another οἱ similar disposition.”—yerd τῶν καλῶν 
κἀγαθῶν. “If united with the honorable and worthy.” 


" 
248 NOTES ΤῸ BOOK Il.—CHAPTER VI 


§ 26. 

συνθεμένους ἐπὶ τοὺς γείρους ἰέναι. “To unite together and ad. 
vance against the weaker.” Construe the participle and infinitive 
as two infinitives united by the copulative καί.---πάντας ἂν τοὺς 
ἀγῶνας, x. τ. A. “The former would conquer in all the contests, 
and they would obtain all the prizes.” When the condition and 
consequence are both past actions, whose relation to each other 
shows that any action would have taken place if another had hap- 
pened, the indicative of past time is used twice, in the protasis with 
ei alone (hence here εἰ ἐξῆν), and in the apodosis with dv (hence 
here ἂν éAdubavov).—éxei μέν. Equivalent to ἐν τοῖς γυμνικοῖς ἀγῶσιν 
—+tv δὲ τοῖς πολιτικοῖς. “In those political contests,” i. ¢., in those 
states. Supply ἀγῶσιν.---οὐδεὶς κωλύει, x. τ. 2. ‘No one prevents 
aman from benefiting the state in concert with whomsoever he may 
please.”—x«ryoduevov. ‘For a person who has acquired.”—rodu 
τεύεσθαι. ‘To conduct public affairs.”—xowwwvoic καὶ συνεργοῖς τῶν" 
πράξεων. ‘As sharers and co-operators in his proceedings.” 


§ 27. 
ἀλλὰ μήν. Compare i., 1, 6.—xai τούτων πλειόνων ἐὰν ἀντιτάττη 
ται. ‘*And these in greater numbers if he oppose.”—e4 ποιητέοι. 
“Ought to be well ἰγθαίθᾶ.""--- προθυμεῖσθαι. ‘To be zealous in 
their exertions.” —roi¢ βελτίστους ἐλάττονας εὖ ποιεῖν, κι τ. Δ. “To 
treat well the most deserving, although fewer in number, than the 
worse, being more in number,” i. ¢., to treat well a few of the more 
deserving class rather than a large number of the worse.—evep- 
γεσιῶν. This is the reading of Ernesti, in accordance with the ver- 
sion of Bessario, “ beneficiis.” The previous editions had εὐεργετῶν 


§ 28. 

* καὶ τοιοῦτος γιγνόμενος. “And in endeavoring to become such.’ 
Compare the explanation of Ktthner: “ dum talis fiert studes.” Bor- 
nemann and others, from three MSS., read yevdéuevoc.—cvAAabeiv 
ἔχοιμ. The verb ἔχειν with an infinitive is equivalent to δύνασθαι. 
—dia τὸ ἐρωτικὸς εἶναι. “From my being prone to love.” He 
means the love of real loveliness, namely, of truth, virtue, and honor, 
with which he endeavored also to inspire his followers.—decv¢ γάρ, 
ὧν ἂν ἐπιθυμήσω ἀνθρώπων, x. τ. Δ. “For with regard to whatsoever 
persons I may desire, I am all impelled in a powerful degree tu the 
being loved in turn by them, pecause.loving them ; and to the being 
longed for, because longing for; and to the being even desired in 
turn [Ὁ - the sake of my intercourse, because desirous of holding in 


NOTES TO BOOK II.—CHAPTER VI. 259 


tercourse,” i. e., impelled to fyve, that I may be loved in turn; and 
to long for, that I may be longed for in return, &c. We have given 
ξυνουσίας here the explanation assigned to it by Kihner, who makes 
it the genitive of cause, and equivalent to consuetudinis causa 


§ 29. 

ὁρῶ δὲ καὶ σοὶ τούτων dejoov. “ And I see that even to you there 
will be a need of these characteristics.” Observe the employment 
of the participle where the Latins employ the infinitive : “ Quibus et 
tibi opus fore video.”—py od οὖν ἀποκρύπτου με. Verbs signifying 
“to conceal” are construed with two accusatives, as in Latin, one 
of the thing, and the other of the person from whom it is concealed. 
The accusative of the thing is not expressed here, but understood. 
—ov« ἀπείρως oluat ἔχειν, k. τ. A. “I do not think I am inexperi- 
enced as regards a hunting after men,” 7. 6.) after friends. Compare 
note on πολεμικῶς ἔχουσι, ii., 6, 18. ‘ 


§ 30-33. 

καὶ μήν. Compare ii., 3, 4.---τούτων ἐγὼ τῶν μαθημάτων, κ. τ. A. 
“1 have long been desirous of these same branches of learning,” 
i. e., of this same science of acquiring friends, in all its ramifica- 
tions.—édoee μὲ κατειπεῖν cov, κ. τ. ἃ. ** Will you permit me to ac- 
cuse you unto him (by saying),” &c. Observe that κατειπεῖν is here 
indicative of playful irony; the meaning being, in fact, “ will you 
permit me to say of you unto him,” &c. The idea intended to be 
conveyed by Socrates is this: “‘ Will you so think, speak, and act, 
that I may say all this with truth concerning you?”—érc dyacai τε 
αὐτοῦ. ‘That you both admire him.” Compare Maithia, § 317, 
Obs. Weiske calls attention to the gradation in the means of ob- 
taining friendship that are here enumerated by Socrates: 1. Admi- 
ratio (ἄγασαι αὐτοῦ) : 2. Benevolentia (εὐνοϊκῶς ἔχεις πρὸς αὐτόν) : 3. 
Studium promerendi (ἐπιμελὴς τῶν φίλων). 


§ 84. 

ἐὰν δέ σου προςκατηγορήσω. “Τί, however, I shall bring this ad- 
ditional accusation against you.’ Observe the force of πρός in com- 
position.—xai εὐνοϊκῶς ἔχεις. ‘* You also feel well disposed.”—dpa 
uy δόξεις. * Will you not think.”—dra6dAdAecBar. Another speci- 
men of Socratic irony.—d2Ad καὶ αὐτῷ μοι, x. τ. A. (No), on the 
contrary, said he, there arises,” &c. Observe the elliptical employ- 
ment of ἀλλά, as referring to a negative understood.—zpdc¢ οὗς ἂν 
ὑπολάθω, x. τ. 2. For πρὸς τούτους, οὕς, x. τ. A. This is the sim- 


260 NOTES TO BOOK Il.—-CHAPTER VI. 


plest form of attraction, tae relative depending on a preposition, and 
yet being in the same case as is required by the verb. (Kahner, 
ὁ 822, 2, Jel/-) 


§ 35. 

ταῦτα μὲν δή. ‘These things, then.”—zpodc οὖς. For πρὰς τούτους, 
οὖς.---φίλους ποιήσασθαι. “ΤῸ make friends unto yourself.” Ob- 
serve the force of the middle.—xai ἐπί re τοῖς καλοῖς ἔργοις, x. τ. A. 
“ And exult at the noble actions of your friends no Jess than at Your 
own.” Observe that ἑαυτοῦ has here the force of σεαυτοῦ. (Matthie, 
ᾧ 489, 2.)—éni τοῖς ἀγαθοῖς. “Αἱ the prosperity.”—ovx ἀποκάμνεις 
μηχανώμενος. “Are not weary in contriving.”—xal ὅτι ἔγνωκας, 
κι τι. “And that you consider it to be a manly virtue.” Kuhner 
is offended with the repetition of the conjunction ὅτε here. and as- 
cribes it to negligence on the part of the writer. For the employ- 
ment of the infinitive after ἔγνωκας, consult Matthia, § 530, 2.— 
πάνυ ἐπιτήδειον. Observe that πάνυ is separated from its adjec- 
tive for the parpose of making it more emphatic. Compare Kih- 
ner, § 904, 1, .7εἴ. ---- οἶμαι εἶναί we. Observe here the accusative 
with the infinitive, where we would regularly expect the nomina- 
tive, the subject being the same with that of the preceding verb. 
This is done, however, because emphasis is required. Compare 
Matthia, § 536, Obs. 


§ 36. 

ὥςπερ οὐκ ἐπὶ σοὶ ὄν. “As if it were not in your own power.” 
The case absolute is often put by the Attics in the accusative with 
ὥςπερ when it marks the motive of an action, &c. (Matthia, § 568.) 
—pa Li’ oby, ὥς ποτε, κι τ. Δ. “ No, indeed, (it is not in my power), 
as I once heard Aspasia (say).” Literally, “as I once heard from 
Aspasia.”” With ody supply ἐπέ μοι fort. The allusion is to the 
celebrated Aspasia, the mistress of Pericles, who is said by some to 
have been the preceptress of Socrates in the art of speaking. This 
story, however, is most probably untrue, and has arisen from a mis- 
_ conception of a passage in the Menexenus of Plato, p. 235, E. (Con- 
sult Wiggers’ Life of Socrates, p. 377 of this volume.) Weiske 
maintains that Socrates praises this female as his teacher solely on 
the principle of irony, and that he never intenied to mean that he 
really heard the lessons of Aspasia. ““he same point is ably argued 
by C. F. Hermann (Disp. de Socr. Mag , &c. p. 19, segg-). 

ἀγαθὰς προμνηστρίδας. “ That upright match-makers.”—-rd) afd. 
“ΤῺ good qualities (of individuals) "—dewde εἶναι συνάγειν, x. τ. ἃ, 


Vie Nera AL; 
‘ | ee tk ene AO, my 


NOTES ΤῸ BOOK Il.—CHAPTER VI. 26) 


“Are very influential in bringing together persons into affinity, 
but that, uttering falsehoods, they proved of no service when they 
praised,” 7. e., proved of no service when uttering false praises.— 
τὴν προμνησαμένην. ‘Her that brought about the match.”—d δὴ 
«ai ἐγώ, x. τ. 2. ‘* With regard to which things, then, I, being per- 
suaded that they were correct, think,” &c., 7. e., I then being per- 
suaded that her views with regard to these things were correct, &c. 


§ 97. 


 olog. ... συλλαμθάνειν μοι. “Astoaidme.” Compare Matihe, 

ᾧ 533, 3.---οὐκ dv ἐθέλοις, x. τ. A. ‘You would not be inclined, 
having feigned any thing, to utter it for my advantage,” i. e., tu 
feign any thing and utter it, &c.—rd ψευδῆ ἐπαινῶν." “ By praising 
you falsely.” Literally, ‘by praising (you) with reference to the 
things that are false.” Observe the accentuation of ψευδῆ, showing 
it to be the adjective from ψευδής. Had it been the noun, from 
ψεῦδος, the accentuation would have been ψεύδη. 


§ 38. 

ἐκ τῶνδε σκέψαι. ‘Consider it from the following illustrations,” 
t. e., consider it still farther from the following points of view.—<i 
γάρ. The particle γάρ, like the Latin nempe, serves for the explana- 
tion of a preceding proposition, in which was contained a demon- 
strative proposition, preparing the way for that which follows. 
(Matthia, § 615.)\—wevdduevocg ἐπαινοίην. ‘I should falsely praise 
you.” Compare pevdouévac .» .. ἐπαινούσας, § 36.—ryv ναῦν. * His 
ship.” Observe the force of the article—yy dv ἀπολέσαι. ‘That 
you would not soon destroy.” Observe the force of the aorist in de- 
noting a rapid result—xowwy. ‘In its public capacity.”—wWevddne- 
voc. ‘ Being guilty of falsehood all the while.”—o¢ ἂν στρατηγικῷ, 
«. Tt. A. ‘As if qualified to conduct an army, as well as to dispense 
justice, and to manage the affairs of the state.” Observe that ὄντε 
is to be supplied from the following sentence. We must not, how- 
ever, refer ἄν to this participle, but to πείσειεν also understood, and 
which we are to elicit from πείσαιμι that precedes ; so that the full 
form of expression would be, εἰ τὴν πόλιν ψευδόμενός σοι ἑαυτὴν ἐπε- 
τρέψα. πείσαιμι, ὡς ἄν τις αὐτὴν πείσειεν, εἰ σὺ εἴης στρατηγικός. 
Weiske conjectured ὡς ὄντι δτρατηγικῷ, in opposition to all the MSS., 
and has been followed by most recent editors.—6¢ ὄντε οἰκονομικῷ 
re. ‘As being both a skillful manager of domestic affairs.”—zeipas 
διδούς. ‘On affording a trial (of your qualifications).” 


262 NOTES TO BOOK II.—CHAPTER VII. 


§ 39. 

ἀλλὰ συντομωτάτη te, x. τ. A. Compare Cicero, de Off., ii, 12: 
‘Praclare Socrates hanc viam ad gloriam proximam et quasi compendi- 
ariam dicebat esse, si quis id ageret, ut, qualis haberi vellet, talis esset.” 
--ὖ τι. “In whatever.”—roiro καὶ γενέσθαι, x.7. Δ. “Is in this 
even to endeavor to be actually σοοά.""--- σκοπούμενος. “ On consid- 
eration.” Both σκοπέομαι, the deponent, and σκοπέω, the active 
verb, are in use ; for an explanation of which, consult Kixhner, § 363 
δ, Jelf.)\—avfavoutvac. “Capable of being increased.” Literally, 
“getting increased.”—ratry. ‘In this way,” i. ¢., the way which 
I have unfolded. We have given in the text the reading drawn by 
Schiitz from the margin of the Roman edition, and adopted by Kahner 
and other editors. The common editiOns have οὕτως οἶμαι δεῖν ὑμᾶς 
ταύτας ϑηρᾶσθαι. Most MSS. omit οὕτως. Simpson and Edwards 
have ore δεῖν ἡμᾶς ταύτας ϑηρᾶσθαι ; Ernesti gives οὕτως οἶμαι δεῖν 
ϑηρᾶν ἡμᾶς.----ϑηρᾶσθαι. To hunt (for friends).” In the middle, 
Snodoua: is used just like the active. Compare Kahner, ὁ 363, δ, 
Jelf, and the note on shat above.—rur¢ ἄλλως. * (How to do 

this) in any other way.” Supply ϑηρᾶσθαι. 





CHAPTER VII. 


41. " 

_ καὶ μὴν τὰς ἀπορίας ye, κι τ. Δ. “ And, indeed, as regarded the difh- 
culties of his friends, those which argse through ignorance he en- 
deavored to remedy by advice.”—diddcxwy. “ By teaching (his 
followers).”—ipd δὲ καὶ ἐν τούτοις, x. τ. Δ. “ And, among these, I 
will mention those instances to which I am privy from having been 
with him.” Literally, «« which I know along with him.’ Compare 
Kahner: “ Dicam ea, quibus, cum ab eo dicerentur, interfui, sive quo- 
rum testis auritus sum.”’—Apiorapxov. Of this Aristarchus nothing 
is known. He must not, however, be confounded with the oligarch- 
ical leader of that name, who is mentioned by Thucydides, viii., 
90.---σκυθρωπῶς ἔχοντα. ‘ Having a gloomy countenance.” Com- 
pare ii., 6, 18, and 36.—rod βάρους μεταδιδόναι. ‘*To impart the 
cause of your heaviness.”’ Verbs signifying “ to impart,” or “‘com- 
municate,” are construed with a genitive of the thing, and a dative 
of the person. (Matthie, ὁ 326, 3.)—jyeic. He modestly refers to 

“ΠΡ θα. ith μέρος, Seoush, ip forts be himeolf slengaaaneat 


. Jr te 


. δ “Set ate Ti 


NOTES TO BOOK Il.—CHAPTER VII. 263 | 
§ 2. 

αλλὰ μήν. ‘Why, to be candid.”—érei yap éoraciacer 7 πόλις 
‘For ever since the state broke out into revolt,’’ ἢ. e:, ever since the 
insurrection in the state against the power of the thirty tyrants. 
After Lysander had captured Athens, and established the thirty ty- 
rants, the Athenian refugees and liberal party, under Thrasybulus. 
arose, and seized on the Pireus, or harbor of Athens, a town, in fact, 
in itself. Observe the employment here of πόλιες, as indicating the 
state, whereas ἄστυ is used farther on to denote the city itself.—eic 
γδν Πειραιᾶ. Thus in several ASS., in place of the old reading de 
τὸν Πειραιᾶ. The preposition ὡς, or, as some term it, ὡς for εἰς, is 
used only of persons and the names of towns when standing for the 
inhabitants thereof. (Kihner, § 626, Jelf.)—o¢ ἐμέ. ** Unto me.”— 
καταλελειμμέναι. Left behind,” ἃ. e., by their more immediate pro- 
tectors.—écr’ εἶναι ἐν τῇ οἰκίᾳ, x. τ. A. ‘‘ That there are in my house 
fourteen free-born persons.’ The infinitive is employed here with 
ὥςτε, not the indicative, because ὥςτε refers to τοσαῦτα. Compare 
Kihner, § 863. Observe the force of the article in τοὺς ἐλευθέρους, 
literally, “‘ fourteen who are free-born persons,” i. e., fourteen, and 
these free-born persons, to say nothing of slaves. (Ernesti, ad loc.) 
In ἐλευθέρους, moreover, the worthier gender prevails. (Matthic, 
§ 436, 2.) 

ἐκ τῆς γῆς. ‘From the country,” ὁ. e., from our possessions in. 
the country.—d76 τῶν οἰκιῶν. ‘From the rents of our houses.”— 
ὀλιγανθρωπία. For many of the citizens had been put to death by 
the thirty tyrants, and some had fled into the Pireus, others to Me- 
gara and Thebes. Compare Xen., Hist. Gr., ii.,4. Sallust, Cat., 
c. 5l.—ra ἔπιπλα. ‘Our furniture.’’—daveicacbar. Observe that 
δανείζω, in the active, is to lend money at interest ; but δανείζεσθαι, 
in the middle, to borrew money at interest, that is, to cause money tc 
be lent unto one’s self.—zpérepov. “ Sooner.”’—rove οἰκείους περι 
opdv ἀπολλυμένους. ‘To suffer my relatives to perish.” The verk 
περιορᾶν, in the sense of “ to overlook, “to neglect,” and hence * to 
suffer” or “‘ permit” any thing through negligence, is construed with 
a participle expressing the result of that negligence. (Matthie, 
§ 550. Kihner, ὁ 687, Jelf.)\—év τοιούτοις πράγμασιν. ‘In such a 
state of affairs (as the present),” 7. e., in times like these. : 


§ 3. 
τί ποτέ ἐστιν. “What possibly is the cause,” i. ¢., what can possi- 
ply be the reason.—dé Kepéuov. “That Ceramon.” The article 
here indicates him as a well-known person, and is analogous to th 


264 NOTES TO BOOK IIl.—CHAPTER VII. 


Latin ille. Of the individual in question, however, we at the 
present day know nothing.— τρέφων. “Though supporting.” — 
ra ἐπιτήδεια. “The necessaries of life.’—dAAd καὶ περιποιεῖται 
τοσαῦτα. “ But also makes so much.” More literally, “makes se 
much over and above (this) for himself,” i ¢., lays up s0 much.— 
πολλοὺς τρέφων. “Supporting many,” i. ¢., who support many.— 
ὅτι νὴ Δ' = Yes, because.” 


ὁ 4. 

τὸν μὲν ἀπὸ τῶν πονηροτέρων εὐπορεῖν. “That he should become 
wealthy by means of the more worthless.” --νὴ Ai’, ἔφη. ““ Certain- 
ly, (it is disgraceful), replied Aristarchus.” The connection in the 
_ train of ideas is this: Certainly it is disgraceful that I should be in 

poverty, for I have to support free citizens, well brought up and 
tenderly reared, who ought to live in a manner superior to common 
slaves. (Kiuhner, ad ἰος.)---ἐλευθερίως πεπαιδευμένους. “ Persons 
liberally educated.” 


§ 5. 

dp’ οὖν. For dp’ οὖν ob. Just as the simple dpa is sometimes put 
for dp’ od. Consult Heindorf, ad Plat., Cratyl., p. 388, B.; Herm., 
ad Soph., Antig., 628.—édAgira. “ Barley meal.”—ri δ' ἄρτοι; “ Bu* 
what of bread !"—ri γάρ; ἔφη, κ. τ. Δ. ‘ What then! said he; are 
both male and female articles of apparel (useful), and inner vests, 
and cloaks, and sleeveless tunics!” Several species of garments 
are here mentioned. The ἱμάτιον was, properly speaking, an upper 
garment, outer robe, or gown, worn above the χιτών, and answering 
in the case of males nearly to the Roman toga. Here, however, 
the term is used in the plural of clothes or articles of apparel gen- 
erally. The χιτώνεσκος Was a small χιτών, or tunic, worn next the 
body. The χλαμύς was a thick, warm cloak, worn loosely, and chiefly 
oy soldiers. (Poll., x., 124. D’Orville, ad Charit., p. 384.) The 
ἐξωμίς Was a man’s tunic, without sleeves, leaving the shculders 
bare. Sometimes the ἐξωμές had one sleeve, and left one shoulder 
bare ; this last, however, was usually the dress of slaves, poor men, 
eynics, &c. The first kind is here meant.—ére:ra, ἔφη, of παρὰ ooi, 
«. t. 2. “Then, said he, do those with you know how to make no 
one of these things? Nay rather, all, as I think.” Observe that 
uév οὖν, OF μενοῦν, seems to answer to the Latin immo, and is almost 
entirely confined to replies, affirmative, negative, or corrective. 
(Kiihner, ὁ 730, ὁ. ; ὁ 880, 9.}.--ἐγῴμαι. For ἐγὼ olwat. art 


ων .....}} 


> 
NoTrs TU ΒΟῸΚ I.—CHAPTER VIL. 265 


§ 6. 

εἶτ᾽ οὐκ οἷσθα. ‘Do you not know, then.” The particle εἶτα is 
thus used in questions of impatience or sarcasm. Compare i., 2, 
26.—dq’ ἑνός. The way, means, or instrument, is often expressed 
by the preposition ἀπό with the genitive. (Kiuhner, ὁ 620, f.)\—Nav 
σικύδης. All we know of this person is, that he was an Athenian 
miller, and became rich by the manufacture of barley-meal. He is 
called ἀλφιταμοιθός, “a barley-meal merchaat,” by the scholiast on 
Aristophanes, Eccl., 426.—Ae:toupyetv. This verb signifies here “to 
{end money” to the state in order to relieve the public wants. Com- 
oare Xen., (σοι. ii., 6; de Rep., i., 3, and 13. For its more gen- 
eral meaning, consult Dict. Ant., 5. v. Leitourgia.—Kipyboc. Noth- 
ing farther is known of this person. We have given the form of 
the name as restored by Bornemann, who regards it as one coined 
from κυρήδια, “ bran,” “husks,” &c. Something like Bentley’s em- 
endation of Nummidius for Ummidius, from Nummus. (Wheeler, ad 
ce.) 

Anuéac δὲ ὁ Κολλυτεύς. “And Demeas, of the borough of Colly- 
tus.” This berough, the name of which is variously spelled, belong. 
ed to the tribe A2géis (Aiynic). The person here referred to is un- 
knowa.—Meyapéwv. ‘Of the Megarians.” Megaris was a small 
territory of Greece, lying to the west and northwest of Atticz Its 
capital was Megara. The Megarians paid considerable attention to 
woollen manufactures, which they used to carry to the Athenian 
market. Compare Eimsley, ad Aristoph., Acharn., 493. --- οὗτοι μὲν 
yap ὠνούμενοι, x. τ. A. “For these have with them barbarians, ob- 
taining them by purchase, so that they can compel them to work 
at the things which are advantageous for themselves.” More freely, 
‘these hold barbarians by purchase.”—2yo dé. ‘I, however, have 
with me.” Supply ἔχω. 


ὁ 7. 


πότερον καὶ τῶν ἄλλων, κ. τ. A. ‘Do you see those of the re- 
mainder of free persons also, who live in this (idle) way, passing 
their time more pleasantly, and do you deem them happier,” ἄο.--- 
ἢ τὴν μὲν ἀργίαν, x. τ. Δ. «ΟΥ̓ do you imagine that idleness and care 
lessness are useful unto men as regards both,” &c. Observe that 
ὠφέλιμα is neuter here, because ἀργίαν and ἀμέλειαν denote things 
without life. So χρήσιμα, farther on, as referring to ἐργασίαν and 
ἐπιμέλειαν.---ἰσχύειν τοῖς σώμασι. The dative is used after certain 
verbs in answer to the question wherein? Compare Matthiz, ὁ 400, 
% The preposition ἐπέ is expressed with the dative, iv., 2, 1 

M 


> 


- 
266 NOTES TO BOOK II.—CHAPTER VII. 


$8. 

Zuabov dé, ἃ φύς, x. τ. Δ. The verb ἔμαθον is here placed before 
the interrugative particle πότερον for the sake of greater emphasis. 
(Kahner, ὁ 903, Jelf.)—ds οὔτε χρήσιμα byta,&.r. Δ. “ Because they 
thought that they were neither useful for life, nor that they them- 
selves would ever practice any of them.” Literally, “as being 
neither useful ....nor as being (themselves) about to practice,” 
&c.—éinipeAnOnoouevar. One MS. has ἐπιμελησόμεναι, whieh is the 
common form of the future of this verb.—rorépwc yap dv μᾶλλον, x. 
r.%4. ‘For in which case would men be more likely to be under the 
influence of self-control? when idle? or,” &e. 


§ 9. 

ἀλλὰ καὶ νῦν μέν. “ But now, too.” Sehneider incloses καί here 
in brackets, as savoring of interpolation. It is well defended, how- 
ever, by Bornemann and Kihner. The train of ideas is as follows: 
You and the other members of your family not only are stinted in 
the means of subsistence, but now, too, as I imagine, you entertain 
unfriendly feelings toward one another.—éxeiva: δὲ aé ὁρῶσαι, x. τ 
λ. “And they, seeing you annoyed with them.”—éx δὲ τούτων κίν- 
évvoc, κι τ. 2. “And from these feelings there is danger that both 
(present) hostility be increased, and previous affection be diminish- 
ed.” Observe that κένδυνος is usually construed with μή and a sub- 
junctive or an optative. Schneider (ad Anab., vi., 1, 21) has col 
lected some examples of its construction with an infinitive.—édv δὲ 
προστατήσῃς, x. tA. “ But if you shall take care that they be em- 
ployed,” i. ¢., shall make arrangements to provide them active em- 
ployment.—dpdv. “On βθοίηρ." --αἀἰσθόμεναι. “On having per- 
ceived.”—riyv ἀπ᾿ ἐκείνων χάριν αὐξήσετε. ‘“ You will increase the 
kind feeling resulting from these (services).” With ἐκείνων supply 


+ εὐεργεσιῶν.---φιλικώτερον ἕξετε. Compare ii., 6, 18, and 36. 


§ 10. 

ϑάνατον ἀντ᾽ αὐτοῦ προαιρετέον ἦν. “ Death were prefe:nble to 
it.” Observe here the omission of ἄν. This ellipsis is most usual 
in expressions of necessity, duty, propriety, &c., as here with the 
verbal adjective in réoc, since it accorded with the genius of the 
Greeks as well as Latins to represent that which was necessary, 
&¢., as unconditionally true, its not happening being partially kept 
out of sight. (Kwhner, ὁ 858, 3, Jelf.) It will be borne in mind here 
that προαιρετέον is the neuter singular, governing ϑάνατον in the ac- 
cusative ---κάλλιστα καὶ πρεπωδέστεοα γυναικί. ‘Most honorable 


NOTES TO BOOK If.—CHAPTER ΚΠ 267 


and more becoming a woman (than any other art).” ΕἾΤ πρεπωδέσ- 
τερα some read, from three MSS., πρεπωδέστατα.---ταῦτα εἰςηγεῖσθαι 
αὐταῖς. ‘To recommend this course unto them.”—y7déwc ὑπακούς 
σονται. ‘They will with pleasure obey your suggestion.” 


§ 11. 

ἀλλὰ νὴ τοὺς ϑεούς. Compare i., 2, 9.—dcre πρόσθεν μέν, κ. τ. A. 
* That before this, indeed, I was not inclinedgto borrow,” 2. e., that 
whereas I did not heretofore permit myself to borrow.—ody ἔξω 
ἀποδοῦναι. “1 would not have wherewith to pay back.” Compare 
ii., 6, 28.—viv dé μοι δοκῶ, k. τ. Δ. ‘ Now, however, I think I can 
endure to do this for a means of commencing my works,” i. e., in 
order to gain means, &c. Observe that ἀφορμή properly means that 
point whence one sets out to do any thing; and hence it is applied 
to the means by which he can commence any undertaking. 


§ 12. 

ἐκ τούτων dé. ‘Upon this, then.”—éwv76n δὲ ἔρια. ““Απᾶ wool 
was purchased.” Several deponents have, besides a first aorist 
middle, a first aorist passive also. Compare Kihner, § 368, 3, Jelf 
—ipyafouevar. ‘While engaged in working,” i. e., in the daytime 
—épyacduevar. ‘After having finished their work,” i. ¢., in the 
evening.—dvri ὑφορωμένων ἑαυτάς. ‘Instead of eyeing one another 
with suspicious looks.”’ More literally, ‘‘ instead of persons eyeing,” 
ἄο.---ὡς κηδεμόνα... . ὡς ὠφελίμους. Supply αὐτόν to the former 
clause, and αὐτάς to the latter.—érz αἰτιῶνται. The indicative for 
the optative, the direct narration being substituted for the indirect. 
—<pyov ἐσθίειν. “ Eats the bread of idleness.” . Literally, “eats as 
an idle one.” 


ὁ 13. 

τὸν τοῦ κυνὸς λόγον. “The fable of the dog,” 7. e., the story told 
of the dog. It may also be rendered “the speech of the dog,” i. 6.» 
what the dog said to the sheep. But the former is preferable.—ére 
φωνήεντα ἦν τὰ ζῶα. ‘That (once upon a time), when the animals 
were endowed with speech.” —d¢ δίδως. ‘ Who give,” i. e., in 
that you give. Compare Kihner, § 836, 3, Jelf.—raic παρεχούσαις. 
“Who afford.”—otmep αὐτὸς ἔχεις σίτου. Attraction for ὅνπερ αὐτὸς 
ἔχεις σῖτον. ᾿ 


ὁ 14. 


ναὶ μὰ Δία. “Yes, indeed, (he acts rightly).” Supply ὀρθῶξ᾽ 
woul, as Ernesti directs.--éya γάρ σἰμε ὁ καὶ ὑμᾶς, « τ. Δ. “For? 


268 NOTES TO BOOK II.—CHAPTER VIII. 


am he who preserves you yourselves aiso,”’ i. ¢., you yourselves as 
well as your wool, lambs, cheese, &c. This is Weiske’s explanation. 
Schneider, however, refers καί to καὶ αὐτόν, ‘et dominum,” which 
he makes tobe understood. This, however, is inferior to the former. 
-“--προφυλάττοιμι ὑμᾶς. Stephens for ὑμᾶς would read here ὑμῶν, but 
Hindenburg opposes to this the passage in the Homeric Hymn to 
Apollo, 539 ; νηὸν δὲ προφύλαχθε.---φοδούμεναι μὴ ἀπόλησθε. When 
the principal verb is,in the optative, with or without ἄν, the de. 
pendent verb is generally in the optative, if the aim proposed is 
merely a supposition, without any notion of its realization; but if 
this notion does come in, the subjunctive is employed. Here, then, 
the dog insinuates, that if he himself did not guard the sheep, they 
would most certainly have reason to fear lest they might perish. 
Compare Kiahner, ᾧ 808, Jelf.—rt ἀντὶ κυνός, κατ Δ. “That you are 
a guardian and protector unto them as valuable as a dog.” —oid’ ὑφ᾽ 
ἑνός “Nov even by any one.” —épyafouevar. ““ Plying their tasks.” 





CHAPTER VIII. 


$1. 

διὰ χρόνου. “After some interval of time.” Like the Latin 
‘interjecto aligquo tempore.” Compare Matthia, ᾧ 580.---πόθεν φαίνει. 
‘Whence do you show yourself,” i. ¢., whence come you. A fa- 
miliar mode of addressing an old friend. Compare Plato, Protag.. 
mit: πόθεν, ὦ Σώκρατες, φαίνει, which Cicero (ap. Prisc., vi., p. 106) 
tenders by “‘ Quid tu? unde tandem appares, O Socrate?”—BHi@npe. 
Nothing farther is known of this individual.—é76 μὲν τὴν κατάλυσιν 
τοῦ πολέμου, x. τ. Δ. ‘Just before the close of the war, said he, Ὁ 
Socrates, (I came) from abroad; now, however, (I come) from the 
city here,” i. ε., at present, however, I am dwelling in the city here. 
In speaking of the termination of the war, Eutherus very probably 
alludes to the peace of Theramenes, by which the Athenians lost all 
their possessions beyond the confines of Attica. Compare Hist. Gr., 
ii., 2; Plut., Vit. Lys., c. 14. This was in B.C. 406. Simpson, 
however, refers it to the fifty years’ peace, B.C. 422.---ἀφῃρέθημεν. 
The passive ἀφαιβεῖσθαι, “to be deprived,” is construed with an ae- 
cusative of the thing taken away.—v τῇ ὑπερορίᾳ. “In the country 
beyond the confines (of Attica).”” Observe that ὑπερορέα has a gen- 
eral reference to all foreign parts both within Greece and without. 
-Οἰπιδημήσας.  “ Sojourning here.”—r6 σώματι ἐργαζόμενος. “ By 
tine labor.” Literally, “by laboring with my body.”—doxer δέ 
. . ἔχοντα Compare note en ἢ ἃ ἔξεστιν ἀριθμήσαντας, i:, 1, 9. 


NOTES TO BOOK IL—CHAPTER VIII. 205 


--δέεσθαι. ‘To ask aid.” So in several MSS. and old editions 
The common text has δεῖσθαι.---ἄλλως te καί. Compare i., 2, 59.~ 
tg’ ὅτῳ. “Upon which,” 7. δ.) as a pledge. 


§ 2. 

τὸ σῶμα ἱκανὸν εἶναι, κι τ. Δ. “ That your body will be sufficiently 
strong to earn by hire the necessaries of life.” Ernesti, Weiske, 
and Schneider have inclosed ra ἐπιτήδεια in brackets as an interpo 
lation, denying that ra ἐπιτήδεια ἐργάζεσθαι is Greek. But Hinden 
burg and more recent editors have successfully defended the ordi 
nary reading, by a comparison with Hesiod, Op. εἰ D., 43 , -Andoci 
des, Myst., 144, Bekk.; and Herod., i., 24.—xai μήν. “ And yet, in- 
deed.” --τῶν τοῦ σώματος ἔργων. ‘For your bodily labors.” 


§ 3, 4. 
αὐτόθεν. ‘*Forthwith.”—émitifecba. “To apply yourself.’ 

ἐπαρκέσει. ‘* Will assist you.”—xai προςελθόντα τῳ τῶν πλείονα, κ. 
τ. 4. “Απά that you, having gone to some one of those who pos- 
sess more abundant means, who is in need of one that will aid him 
in taking care of them, both superintending (for him) agricultural 
labors,” &c. The verb ἐπιστατέω is more usually construed with a 
dative.—dgeAoivra ἀντωφελεῖσθαι. ‘ By benefiting him, be benefited 
yourself in turn.”—dovdeiav. ‘* Slavery (such as this).”—xai μὴν οἵ 
γε, κι τ. A. “And yet they, who in the different states act as pre 
siding officers, and take care of the public moneys,” &c. 


§ 5. 

ὅλως μήν, ἔφη, ὦ Σώκρατες, x. τ. A. ‘* Nevertheless, in short, saia 
ae, O Socrates, I do not at all like the being liable to censure from 
any one.” Five MSS. omit ὅλως, and it is also suspected by Schnei 
der. But Bornemann correctly defends it, explaining the passage 
as follows: “ Although I can not deny what you say, nevertheless 
(μήν), to be brief (ὅλως), I greatly dislike any situation in which I 
may be subject to the will of another.”—evpeiv ἔργον, x. τ. 2. “Τὸ 
find any occupation in which one would not have blame,” i. e., in 
which one would not be exposed to censure.—y} ἀγνώμονε κριτῇ 
περιτυχεῖν. ‘To meet with a judge who is not harsh (in his de- 
cisions).”—ol¢ viv ἐργάζεσθαι. For ἐν τοῖς ἃ ἐργάζεσθαι.---ἀνέγκλη: 
τον διαγίγνεσθαι. “To go through them without blame.” 


§ 6. 
τους φιλαιτίους. “ Those who are fond of blaming,” i. ¢., the cen 
sorious.—doxeww. “To seek after.”—izouévery. ‘To take ρου 


270 NUTES ἸῸ BOOK {].—CHAPTER IX. 


σου." -- φυλάττεσθαι. “To avoid.” —otrw γὰρ ἥκιστα, x. τ. A. * For 
ἴῃ this way I think that you will be least involved in censure. and 
will most effectually find aid in you> poverty."—d.apxéorara. Most 
independently.” 





CHAPTER IX. 


$1. 

οἱδα δέ ποτε αὐτόν, «. τ. Δ. “I know, also, of his having once 
heard from Crito,” i. ε., I remember, also, his having once heard 
Crito say.—ra ἑαυτοῦ πράττειν. “To attend to his own affairs.” 
All the orators and comedians prove the truth of Crito’s complaint. 
Life, indeed, was harassing and full of trouble at Athens, on ac- 
count of the swarm of sycophants or informers, whom the people 
permitted to accuse and harass the better class, erroneously think- 
ing that it tended to preserve the purity of their democracy. A 
peculiar term σείειν was used to denote the assaults of these calum- 
niators upon the rich. (Schneider, ad loc. Wheeler, ad loc.)—ipeé εἰς 
δίκας ἄγουσιν. “Are bringing actions against me.” Literally, “are 
leading me into actions.”—7 πράγματα ἔχειν. “Than have any 
trouble (about the matter),” 7. ¢., than be involved in the trouble of 
a lawsuit. 


§2, 3. 

κύνας dé τρέφεις; The particle dé in interrogations often refers to 
something to be supplied by the imagination. So here, (what you 
say is bad enough), but do you keep dogs,” &c. Compare i., 6, 15. 
--ἀπὸ τῶν προδάτων. The Greeks, as well as the Latins, often re- 
peat the preposition of a compound word before the case of the sub- 
stantive.—oix ἂν οὖν ϑρέψαις καὶ ἄνδρα, x. τ. A. “Would you not, 
then, support a man also,” &c.—ei μὴ φοδοίμην, ὅπως μή, κ. τ. 2. 
“If I were not afraid that he might in some way turn upon myself.” 
Literally, ‘how he might turn,” &c. After verbs of fearing we 
sometimes find, in Attic, ὅπως μή instead of the simple μή, with the 
force of the Latin guomodo non. (Kihner. § 814, Obs. 4, Jelf.)\—xap- 
ἐζόμενον οἵῳ σοὶ ἀνδρί, κ- τ. Δ. “For a person gratifying such a man 
as you are, rather than being hated by him, to be benefited.” Ob- 
serve that οἵῳ coi ἀνδρί is for ἀνδρὶ τοιούτῳ οἷος σὺ εἶ. ---τῶν τοιούτων 
ἀνόρῶν. These genitives, according to Schneider, depend on τινές 
understood. But Kihner more correctly makes them depend on 
οἵ -- πάνυ ἂν φιλοτιμηθεῖεν. “ Would deem it a greathonor” — 


NOTES TO BOOK II.——-CHAPTER IX. 271 


ὁ 4. 

nat ἐκ τούτων ἀνευρίσκουσιν 'Apyédquov. ‘Now, after this convei 
sation, they discover, by inquiry, one Archedemus.”’ This is the 
person who accused the generals for not saving the shipwrecked 
sailors and soldiers, and burying the dead after the battle of Argi- 
nuse. (Compare Thirlwall’s account of his movements on that 
eccasion, Hist. Gr., vol. iv., p. 129, 12mo ed.)—ob γὰρ ἦν οἷος, x. 
τ. Δ. “For he was not such a person as te make gain by every 
means.” Literally, ‘from every thing.” Supply τοιοῦτος before 
olog.—daAAd, φιλόχρηστός τε, κι τ. A. ‘But, being both a lover of 
honesty, and possessed of a larger share of keen ready wit than or- 
dinary, just the man to make money out of the informers them- 
selves,”’ 1. e., by bringing actions against them for false accusations 
of individuals, and compelling them to pay a sum of money to him 
fer being allowed to escape. Observe that λαμθάνειν depends on 
οἷος, at the beginning of the sentence. We have referred εὐφυέσ- 
τερος to acuteness of intellect, not, as Kihner does, to elevation of 
character, which is already implied in φιλόχρηστος. The common 
text, in the place of εὐφυέστερος ὦν, has ἔφη ῥᾷστον εἶναι. Observe, 
moreover, that ἀπὸ τῶν συκοφαντῶν can not refer, as some think, to 
a receiving of bribes from informers, for then the preposition παρά 
would have been employed instead of ἀπό. 

ὁπότε συγκομίζοι. “* Whenever he gathered in.” Observe here 
the employment of the optative with ὁπότε, to denote indefinite fre- 
quency. (Kihner, § 843, a., Jelf.)—dgeAdv ἔδωκε. ‘ Having taken 
a portion, gave it.” Kthner reads from conjecture ἀφελὼν ἂν ἔδωκε, 
which forms no bad emendation.—éxaae. “Invited him.” After 
the performance of a sacrifice, an entertainment was usually pre- 
pared, to which relations and friends were invited. 


ἡ 5. 


- 

νομίσας δὲ ὁ ᾿Αρχέδημος, x. τ. A. ‘Now Archedemus, having 
concluded (from all this) that “the house of Crito was a (sure) 
refuge unto him,” i. ¢., that he would always have a refuge in the 
house of Crito.—ydia περιεῖπεν αὐτόν. ‘Paid great attention to 
him.” Compare Timeus, Ler. Plat.: περιεῖπον " περί τινα ἦσαν 
ϑεραπευτικῶς Kai φυλακτικῶς, and consult Ruhnken, ad loc. —dvev- 
ϑήκει. Castalio and Dindorf, with four Parisian MSS., read dver- 
ρίσκει, but the pluperfect denotes the celerity of Archedemus’s pro- 
ceedings.—ei¢ δίκην δημοσίαν. “Τὸ ἃ public suit.” The summons 
in such cases was called πρόςκλῆσις, or simply κλῆσις. The verb is 
προςκαλεῖσθαι, or καλεῖσθαι. (Meier u. Schémann, Att. Proc., p. 576." 


272 NOTES TO BOOK II,—CHAPTER ΙΧ. 


—ly ἢ αὐτὸν ἔδει κριθῆναι, x. τ. 2. “In which he must. uf found 
guilty), be condemned (to the punishment) which he must suffer, 
or (to the fine) which he must pay,” i. ¢., in which it would be de 
cided what bodily or pecuniary mulct he should render as atone. 
ment. Observe that παθεῖν and drorica: are technical terms, pe- 
culiar to the formula employed in Athenian trials, the first having 
reference to bodily punishment, the second to a pecuniary fine 
(Compare Att. Proc., p. 739.) 


§ 6, 7. 

πολλὰ καὶ πονηρά. The Greeks regularly join πολύς with another 
adjective expressing praise or blame. (Matthie, § 444.)--- πάντ 
ἐποίει, x. τ. Δ. “Did every thing in his power to get rid of Arche 
demus.”’—ot« ἀπηλλάττετο. ‘ Did not leave him alone.’”’ More lit 
erally, “did not depart from him.”—fwe τόν re Κρίτωνα ἀφῆκε. 
“Until he had both ceased to annoy Crito.”—airg. “Τὸ (Arche- 
demus) himself.” --ἤδη τότε. ‘Then, indeed.” The Latin ‘um vero. 
--ἶνα τοῦ κυνὸς ἀπολαύωσιν. ‘That they may have the bcnefit of 
his dog.”—@vAexa. “As a protector.” 


§8. 
τῷ Κρίτωνι ἡδέως ἐχαρίζετο.  Gladly gratified Crito (in this),” 
1. é., acceded to his wishes in protecting his friends also.—xai οὐχ 
ὅτε μόνος, x. τ. A. ‘And Ido not say that Crito alone was left in 
tranquillity, but also his friends.” Equivalent to καὶ οὐ λέγω ὅτι 
μόνος, κι τ. A. A more emphatic mode of expression than καὶ ov 
μόνον 6 Κρίτων, x. τ. Δ. These are the words of Xenophon.—ei dé 
τις αὐτῷ τούτων, κ. τ. Δ. ‘ Andif any one of those by whom he was 
hated, sought to make it a source of reproach unto him, that he, 
being benefited by Crito, fawned upon him.” Observe here the em- 
ployment of the optative, as denoting the sentimentg,of those who 
made the charge in question. The common reading is decio :dly 
inferior.—-roi¢ δὲ πονηροῖς διαφέρεσθᾶι “* And to be at variance vith 
the θαα.""-- πειρᾶσθαι. This infinitive is objected to by Kahner: but 
‘t is found in al] the MSS. and printed editions. 





bg Sigg? Ps BF 


aie ἀν» eee 


NOTES TO BOOK II.—CHAPTER X. 273 


CHAPTER X. 
§ 1. 


Aicdcow. Who this person was is not known.—dédy τίς oct τῶν 
οἰκετῶν, κι τ. A. ‘If any one of your domestics runs away, do you 
take care in what way you may recover him?’ Observe that σοι- 
here is governed by ἀποδρᾷ, and not connected with οἰκετῶν, liter-' 
ally, ““runs away for you.” It is in fact, therefore, the dativus in- 
commodi. (Matthie, § 412, 9.) 4 


§ 2. 

καὶ ἄλλους ye νὴ A’, x. τ. Δ. (Yes), by Jove, and, indeed,” &c. 
Observe that «ai here implies an answer in the affirmative ; and the 
particle γέ is added for the sake of emphasis.—odotpa rovrov. ‘A 
reward for bringing this one back.” —éév τίς σοι κάμνῃ, x. τ. Δ. Ob- 
serve that here again coc depends on κάμνῃ, not on οἰκετῶν. -τεκιν- 
δυνεύει ἀπολέσθαι. ‘Runs a risk of perishing.’”’— σοι ἄξιον εἶναι. 
“That it is worth your while.” — ἐπιμεληθῆναι. For the middle 
ἐπιμελήσασθαι. Compare i., 4, 13, and ii., 7, 8. 


ὁ 3. 

kat μὴν οἶσθά ye. Compare ii., 3,4. These words to ὁ 5 belong 
to Socrates, though otherwise marked in the edition of Bornemann. 
—éyvouwv. “Insensible (to favors).”—Epuoyévyc. Hermogenes 
was the son of a wealthy citizen of Athens, named Hipponicus. 
His brother Callias inherited all the property of his father, so that 
he himself was in very great poverty. He was a faithful friend of 
Socrates.—r6 ὑπηρέτην... . ἔχειν. ‘The having an agent.”—ra- 
ράμονον. Valckenaer conjectured παραμόνιμον, which actually oc- 
curs at ii., 4, 6, and iii., 11,11. The present, however, is the rarer 
form, and is found also in Pindar, Nem., viii., 28. As Xenophon is 
fond of introducing occasionally poetic forms of expression into his 
prose, we have allowed the text to remain unaltered, with Kihner 
and others.—xai τὸ κελευόμενον ἱκανὸν ποιεῖν. Schneider and Din- 
dorf put these words in brackets. Weiske and Schiitz reject them. 


ὁ 4, 5. 
- of μέντοι ἀγαθοὶ οἰκονόμοι. ‘ Good economists, forsooth.” Op- 
serve that μέντοι is here ironical. Compare Hermann, ad Vig., p. 


844.---ὅταν τὸ πολλοῦ ἄξιον, κι τ. A. “When you have it in your 
M 2 


274 NOTES TO BOOK II.—CHAPTER X 


power to purcnase for a small sum what is worth a large one.’ 
Literally, “to buy for little what is worth much.”—dé.a τὰ πράγματα. 
“In consequence of the present state of affairs,” i. ¢., in such times 
as the present.—vouilw γὰρ οὔτε col, x. τ. Δ. “For I think that 
neither is your inviting him to come more honorable to you than 
your going yourself unto him, nor is your doing these things a 
greater boon to him than tovyourself,” τ. ¢., while the making him 
your friend is not more for his advantage than for your own.—~od 
αὐτὸν ἐλθεῖν. Here, the attraction being neglected, αὐτόν is for 
αὐτῷ. (Καλπετ, § 675, Jelf.) 


ὁ 6. 
ov πολὺ τελέσας. ‘* Without much expense.” Literally, “ having 
not expended much.”—¢ ἔργον εἶχε. “ Who made it his employ- 
ment, that,” ἄς. Compare Kahner: “ Qui sedulo id agebat, et pre 
oficii sui parte ducebat, ut,” &e. 


BOOK ΠΙ. 





CHAPTER I. 
§ 1. 

τοὺς ὑρεγομένους τῶν καλῶν. “Those who were desirous of pub- 
fic honors,” 2. ¢., the high offices in the state. Observe here the 
peculiar force of τὰ καλά, and compare the explanation of Weiske : 
καλὰ hic sunt munera publica, honores.—énipereic ὧν ὀρέγοιντο ποιῶν. 
“ΒΥ making them diligent with regard to the offices which they 
might desire,” ἡ. e., careful in qualifying themselves to fill these sta- 
tions properly. The optative here expresses indefinite frequency, 
and hence the reference is to whatever offices they might desire, 
at whatever time.—Atovucddwpov. Dionysodorus was a native of 
Chios, and brother of the Euthydemus after whom one of Plato's 
dialogues is entitled. He first assumed the office of a professed 
teacher of military tactics at Athens, but afterward turned Sophist. 
Compare Cobet, Prosopogr. Xen., p. 38, as cited by Ktthner.—émay- 
γελλόμενον. ‘Professing.”—orparnyeiv. ‘The art of generalship.” 
Literally, ‘to be a general.”—rij¢ τιμῆς ταύτης. ‘This employ- 
ment,” 2. ¢., that of general. 


ὁ 2, 3. 

αἰσχρὸν μέντοι. ‘It was disgraceful, indeed.” _ The particle 
μέντοι has here a confirmatory force, like the Latin vero.—orparn- 
yeiv. “To bea general.”—éfév. “ When he has it in his power.” 
Accusative absolute. (Kushner, § 700, Jelf.)\—avdpidvrac ἐργολαθοίη. 
«Should contract to make statues.” In Latin, “ statuas conduceret 
faciendas.”—peydda τά τε ἀγαθά, x. τ. A. “It is natural that both 
the advantages should be great, if he be successful, and the evils 
great, if he totally fail.’—rotdro. Soin several MSS. The common 
text has τούτου.---ἐπιμελόμενος. Thus in four Parisian MSS., in 
place of the common reading ἐπιμελούμενος.---ἐλθόντα μανθάνειν. 
“To go and learn.” 


Ἢ ὁ 4. 

προςέπαιζεν αὐτῷ. ‘He used to sport νυ him.” The imperfect 
here is correct, as it marks a repetition. Stephens reads from the 
Aldine editien, and four MSS., ποοςέπαιξεν, a form not used bv the 


276 NOTES TO BOOK IIIl.—CHAPTER 1, 


Attics. For the dative after προςκαίζω, zonsult Lobeck ad Ῥίσψη., 
p. 463. In the signification of deriding, it is construed with an ac- 
cusative in Plato, Menez., p. 235, C., and Phadr., p. 265, Ο.--τῶςπεο 
Ὅμηρος, x. τ. 2. The passage occurs in IL, iii., 169, seg.—yepapox. 
“Of stately bearing.”—xai οὕτως ὅδε. “ Even in this same way, our 
friend here.”—orparnyeiv μαθών A litte before we have μεμαθη" 
aoc ἧκε. The aorist participle signifies that a person Aas learned ; 
he perfect, however, signifies more, namely, that he has learned 
nd understands, i. e., is master of his subject.—xai ἐάν. “ Even 
if.’—dsareAe? Gv. ‘Continues to be.” The verb διατελέω, in place 
of an infinitive, is construed with a participle. Corapare Kuhner, 
ὁ 694, Jelf. 


§ 5. 


ἵνα καί. Supply ἡμεῖς from the following ἡμῶν, i. e., va καὶ ἡμεις, 
ἐάν, x."t. λ.--τ-ταξιαρχῇ, ἢ λοχαγῇ σοι. * Command a company or 
section under your command.” Literally, “for you.” The τάξες, 
in Xenophon, is a body of infantry containing usually one hundred 
and twenty-eight men. Once, in the Cyropedia, however (ii., 1, 
14), it is made to consist of one hundred men. The λόχος was a 
subdivision of the τάξις. Consult the commentators on Anab., i., 2, 
25.---πόθεν ἤρξατό ce διδάσκειν, κι t.2. ‘ With what did he begin 
to teach you generalship?” The verb ἄρχεσθαι is used with an in, 
finitive when the notion of the dependent verb is only in intention 
not in act. (Kéhner, § 688, Jelf.)—xai ὅς. Consult note oni., 4, 
—ix τοῦ αὐτοῦ, εἰς ὅπερ; x. τ. A. +“ With the same thing with which 
he even concluded.”—ra τακτικά. ‘ Tactics.” The art of arran- 
ging and disposing the men and the ranks on all occasions and 
under all circumstances. 
Qiu § 6. =e 
ἀλλὰ μήν, ἔφη ὁ Σωκράτης, x. τ. 2. ‘+ Yet. assuredly, said Socra- 
tes, this, indeed, is the smallest part of strategy.” The adjective 
πολλοστός means, properly, “ one of many,” answering to the Latin 
multesimus ; hence, generally, ‘ very little,” ‘* smallest,” “ least.””— 
παρασκευαστικὸν τῶν. Adjectives denoting capability, fitness, skill, 
including those in ἐκός, are construed with a genitive. (Mathie, 
ὁ 344.)- -μηχανικόν. * Quick in contrivances,” i. ¢., inventive.— 
ἐργαστικόν. ‘Hard-working.”—dyxzivovv. “ Shrewd.”—xai φυλακ- 
τικόν Te καὶ κλέπτην. ‘And both conservative and a thief,” 3. e., both 
well qualified to guard and taxe care of his own, and yet, at the 
same time, craftily to deprive his adversaries of what is theirs.—xa/ 


NOTES TO BOOK JIIl.—CHAPTER 1. 277 


ποοετικόν, καὶ ἅρπαγα. * Both giving lavishly and yet rapacious.” 
—gtAddwpov. ‘Liberal ’—xai ἀσφαλῆ, καὶ ἐπιθετικόν. “ Both secure 
(from attack) himself, and able to attack others.”” , 


§ 7. 

καλὸν δὲ καὶ τὸ τακτ' κὃν εἶναι. * The being a tactician, moreover 
is also δἀναηίδρθουβ." --- τεταγμένον. ‘ Properly marshalled.’— 
ἀτάκτου. ‘From one in disorder.” —xépayoc. “Tiles.” The sin 
gular for the plural. The singular, thus used, has a collective force 
This arose from a poetical way of looking at plurality as unity 
<Kuhner, § 354, «71ε1{.)---Ἠ (τάκτως μὲν ἐῤῥιμμένα. “ When flung to 
gether in disorder.” With the names of several inanimate things, 
the neuter plural is frequently used without any regard to the gende1 
of the subjects. (Kahner, § 391, 2, .7ε1{.)--.ἐπιπολῆς. ““Αἴ top.”— 
ὥςπερ συντίθεται. “ Just as they are put together.” Stephens has 
συντίθενται, Which Dindorf adopts. But the verb, when there are 
several subjects, is often made to conform to the number of the 
nearest one.—rére γίγνεται. “Then there results.” More literally, 
‘there is produced.” 


ὁ 8, 

πάνυ ὅμοιον εἴρηκας. ‘* You have adduced a very exact parallel.’ 
Literally, “you have mentioned a thing altogether similar.”—rove 
τε πρώτους, k. τ. Δ. ** We must form both the front and rear of the 
bravest.” Observe that, in this sentence, τοὺς πρώτους and τοὺς Te- 
Aevraiove are the subjects, and ἀρίστους is the predicate.—i7d μὲν 
τῶν. “ΒΥ the former,” 7. ¢., by the van.—iz6 τῶν. “ΒΥ the latter,” 
i. e., by those in the rear. . 


49. 

εἰ μὲν τοίνυν, x. τι 2. At the close of this sentence, after ἐδίδαξεν, 
supply καλῶς ἔχει. “It is well.”—ré σοι ὄφελος ὧν ἔμαθες. ** What 
advantage has accrued to you from the things which you have 
earned.” Observe that ὧν ἔμαθες is by attraction for τούτωι ἃ ἔμα- 
Gec.—ei σε ἀργύριον ἐκέλευσε, κ. τ. A. ‘If he had ordered you to 
range the purest silver first and last,” z. e., in the foremost and hinder- 
most row.—daadd, μὰ Δί᾽, ἔφη. The reply of the young man.—décre 
αὐτοὺς ἂν ἡμᾶς, x. τ. Δ. ‘So that it would be incumbent for our- 
selves to separate,” &c. The optative with ἄν is used after ὥςτε, 
when the result is to be ‘epresented as a supposition or possibility 
depending on conditions. (Kihner, ἃ 865, Jelf.' 


278 NOTES TO BOOK III. —CHAPTER II. 


§ 10. 


- ti οὖν ob σκοποῦμεν. ‘Why, then, do we not consider.” A for- 
mula of exhortation, by way of quesotin, for σκοπῶμεν οὖν.----πῶς 
ἂν αὐτῶν, x. t. A. “ΒΥ what means we may not fall into error with 
regard to them,” i. ¢., by what means we may be free from mistake 
on these points.—fovAoua:. "1 am desirous (that we should).”— 
ἁρπάζειν. “To seize upon.”—roic φιλαργυρωτάτους. “The most 
covetous.”’—ri δὲ τοὺς κινδυνεύειν μέλλοντας; “ But what must we 
do with regard to those who are about to encounter danger?” i. ¢., 
but how must we arrange the soldiers if they are about to brave 
some perilous enterprise? With τί δὲ supply χρὴ ποιεῖν.---ὧρα. The 
Latin nonne.— otro: γοῦν εἰσιν. ‘For these, indeed, are they.” 
Compare i., 6, 2.---δηλοι. ‘Concealed from notice.” The idea is, 
that they who are eager afte: praise and distinction can not lie con- 
cealed, but are every where conspicuous, and may therefore easily 
be selected. 


§ 11. 

τάττειν. ‘To arrange your troops.”—dmo καὶ ὅπως. ‘ For what 
object, and in what way.” Compare the explanation of Kahner: 
“ὅποι, quo, Significat consilium, ad quod singulis ordinibus utendum 
sit: ὅπως rationem, qua singulis ordinibus utendum sit ad consilium 
exsequendum.”—réyv ταγμάτων. * Of your divisions.”—zpd¢ ἃ οὔτε 
τάττειν, x. τ. Δ. ‘Against which it is not fitting either to draw up 
or lead your troops in one and the same way.’’—ézavepdra. “Ques- 
tion him anew.”—aloyvveirat. Observe that αἰσχύνεσθαι and aidei- 
σθαι take an infinitive, when the feelings prevent the person from 
acting ; the participle, when the person has done something which 
58.565 them. Compare Καλπεσ, ὁ 685; iii., Obs.—évded. “In want 
fof proper information),” i. e., uninstructed. Herbst supplies after 
évded the words τῶν εἰς στρατηγίαν. 





CHAPTER II. 
$1. 


ἐντυχὼν δέ ποτε, x. τ. Δ. “ Having met, moreover, on’one occa 
ston, with a certain person who had been chosen to be a general.” 
Observe that rw is here Attic for the indefinite rivé—rod ἕνεκεν 
«On what account.” The form τοῦ is here Attic for the interr..ga- 
tire rivog.—"Ounpov. Compare I1., i., 263; ii., 949.---ἂρά ye ὅτι. 
«Is it not, indeed because.” The particle γέ, added to an inter 


NOTES TO BOOK III.——CHAPTER II. 279 


‘ogative particle, belongs to the whole proposition. (Kihner, 9 735, 
2, Jelf.)\—émwe σῶαΐ te ἔσονται ai ὄϊες. “In what way the sheep 
shall both be safe.” The indicative of the future is construed with 
ὅπως, When something is to be signified which is contemplated as 
future, at the time denoted by the principal verb.—xai, οὗ ἕνεκα rpé 
govrat, κι τ. a. ‘And (in what way) that result shall be brought 
about, for the sake of which they are kept.” ‘This whole clause ia 
omitted in several MSS. It is found, on the other hand, m all the 
MSS. of Stobeus, in five MSS. of Xenophon, and in the Juntine edi- 
tion, except that in place of τρέφονται we find στρατεύονται.----στρα- 
τεύονται δέ. ‘Now they serve.” Observe here the explanatory 
force of dé. 


§ 2, 3. 

ἢ τί δήποτε, κι τ. Δ. ‘Or why, pray, has he thus lauded Agamem- 
non, saying (of him).”—dugérepov, x. τ. Δ. This line occurs in the 
third book of the Iliad, 179th verse.—dpd ye ὅτι, x. τ. Δ. “Is it not 
because one would be both a puissant warrior, not if he himself 
alone should contend,” &c. Observe that dpa has here the force οἵ 
nonne, as in ὁ 1.—ov« εἰ μόνον τοῦ ἑαυτοῦ, κ. τ. Δ. “Not if he should 
merely direct his own life well.”—dv’ αὐτὸν εὖ πράττωσι. May 
prosper through his means.”—orparetvovrat. ‘Take the field.”— 
ὡς βέλτιστος. ‘As happy as possible.”—zpd¢ τοῦτο. “For this 
very purpose.” Compare Kihner, § 638, 111, Jelf. Several MSS. 
and printed editions have πρὸς τούτοις. 


φ Δι ing 


τοῦτο παρασκευάζειν. ‘*To provide this happiness.”—xai οὕτως 
ἐπισκοπῶν, k. τ. A. And considering, in this point of view, what 
should be the virtue of a good leader.” Observe that τίς εἴη is here 
for ἤτις εἴη.---τὰ μὲν ἄλλα περιΐρει, x. τ. A. “ He used to reject all 
other characteristics, and to leave merely the rendering of those 
happy whom he may lead.” More literally, «he used to take away.” 
We would expect here regularly ὧν ἡγοῖτο, since a historic tense 
(κατέλειπε) precedes. Very often, however, the subjunctive in such 
a case is employed in place of the optative, in order to impart a cer- 
tain vigor to the style, and bring the action at once before the eyes, 
(Kahner, ὁ 797, Jelf.) 


280 NOTES TO BOOK II].—CHAPTER ΠῚ. 


CHAPTER III 


§1. 

καὶ ἱππαρχεῖν dé τινι, x. τ. 2. “1 know, too of his having con- 
versed on one occasion, to the following effect, with a certain per- 
son who had been chosen to be a hipparch,” 7. ¢ , a general of cav- 
alry. At Athens there were two ἵππαρχοι, or generals of cavalry, 
who had supreme command over the cavalry force of the state, but 
yet were themselves under the authority of the ten crparnyoé, οἱ 
generals of infantry. Xenophon has described the duties of the 
hipparch in a separate tract, entitled Ἱππαρχικός.-ττοῦ γὰρ δὴ τοὺ 
πρῶτος, x. τ. 2. For it is not surely for the sake of riding as first 
of the horsemen.” Observe that rod ἐλαύνειν depends on ἕνεκα un- 
derstood. So rod γνωσθῆναι alittle after. Compare Matthia, ὁ 496, 
1.--σρῶτοςς. Attraction. Compare τῷ φανερὸς εἶναι, 1, 2, 3.—oi in- 
ποτοξόται. ‘The horse-archers.” A species of light cavalry.— 
γοῦν. “Αἱ any rate.” Compare notes on 1, 6, 2.—rod γνωσθῆναί 
γε. “For the sake of being known, at least.” Supply tvexa.—oi 
μαινόμενοι. Compare the explanation of Weiske: “ Furiosi guidem 
facile in vulgus innotescunt ut a pueris etiam rideantur.”’ 


§ 2. 

ἀλλ᾽ dpa ὅτι, x. τ. A. “ But is it then because you think that you 
could deliver over to the state the cavalry, after having rendered it 
more efficient!” Ktihner conjectures ἀλλ᾽ ἄρα, “ but perhaps it is,” 
&c., without any interrogation ; being guided to this by one of the 
Parisian MSS., which has ἂν dpa. Observe that the particle dy in 
our text, which belongs to παραδοῦναι, is put after βέλτιον to make 
that word more emphatic. Compare Kithner, ὁ 431, 2.—yevéc@at. 
“You might become.” Supply ἄν with ths verb from the previous 
clause.—xai μάλα. Compare ii., 2, 1.—xal ἔστι ye, νὴ Al, καλόν. 
“And it is a noble thing, indeed.”—7 δὲ ἀρχή που, x. τ. Δ. “ But 
the command to which you have been chosen, extends, unless I am 
mistaken, to horses as well as riders?” There is here a half-sup- 
pressed interrogation, and we have pointed the sentence accord- 
ingly. ‘The expression ἐφ᾽ ἧς may be rendered more literally, “ for 
which,” since ἐπί here denotes, in fact, the object. (Kihner, ὁ 633 
8, Jelf.}—for: γὰρ οὖν. “ Yes, fo; it is really so.” Compare Καλπεν 
ᾧ 737, 2, Jelf. 


| 


NOTES TO BOOK ILI.—CHAPTER If. 28 


§ 3. 
ἴθι δή += ** Come, then.” —émw¢ διανοῇ. “ον do you iptend.”— 
καὶ ὅς. Compar2 i., 4, 8.---τοῦτο μέν, ἔφη, x. τ. Δ. Here the words 
ἐμὸν εἶναι are the predicate. Construe, therefore, as follows: τοῦτα 
τὸ ἔργον οἶμαι οὐκ ἐμὸν εἶναι. Valekenaer would change the article 
before ἔργον into γέ. But this is refuted by Schneider, who com- 
pares Cyrop., li., 1,11. Herod., v., 1.--idia. _‘* Separately.” 


§ 4. 

ἐὰν οὖν, ἔφη ὁ Σωκράτης, x. τ. A. If, then, said Socrates, some 
(of your men) exhibit to you their Lorses so weak in foot, or bad in 
legs,” &c. To each soldier his own horse was given, and each led 
his own steed out for review ; hence the middle voice. Schneider 
thinks σοί redundant here, and that παρέχεσθαι ἵππον is used of 
those who ἐκ καταλόγου ἱπποτροφοῦσι, i. €., are obliged to support 
uorses for the state at their own expense ; a duty usually imposed 
on the richer class of citizens. But it is hardly probable that the 
hipparehs would take steeds, if in such bad condition, from these 
persons. (Lange, ad lo¢.)—ottwe ἀτρόφους. ‘So ill-conditioned,” 
P. Victorius thinks the author means such horses as are naturally 
lean, and always look ill, however well fed.—écre μὴ δύνασθαι. 
Compare notes on ii., 7, 2.—dvayéyovg. ‘* Unmanageable.”—Aak- 
τιστάς. ‘Given to kicking.”—rod ἱππικοῦ. ‘From your cavalry.” 
Supply στρατεύματος. 


ὁ 5, 6. 

τί δέ. Compare ii., 6, 4.—éywy. ‘Indeed wil. I.” Supply ἐπι- 
χειρήσω.---ἀναθατικωτέρους. ‘*More expertin mounting.” Compare 
Hipparch., i., 5.—dei γοῦν. “41 certainly ought.” Compare ii., 1, 1. 
-μᾶλλον. ‘More readily.” —xvdvvedew. ‘To risk an engage- 
ment.’’—zrdrepov ἐπαγαγεῖν τοὺς πολεμίους, κ. τ. Δ. “ΠῚ you direct 
the enemy to lead their forces against you, upon the sand where 
you and your men are accustomed to exercise your horses.” The 
Athenian cavalry were usually exercised on level ground covered 
with sand. Hence such places of exercise were called ἀμμόδρομοι. 
--τὰς μελέτας ποιεῖσθαι. ‘To go through your exercises.” —yiy 
vovrat. ‘Show themselves.” Ccmpare the remark of Kiihner, 
“ Verbum γίγνεσθαι nunquam simpliciter versari significare potest, a; 
potest significare apparere, in conspecttm venire.” — βέλτιον γοῦν, 
‘*Tt would be better, indeed, (to exercise in such places).” 


282 NOTES TO BOOK IIl,—CHAPTEK Π|. 


§ 7, 8. 

τοῦ βάλλειν ὡς πλείστους, x. τ. Δ. * Will you entertain any cut- 
cern that your tr ops, from their steeds, may spear as many (foes) 
as possible?” Observe that βάλλειν here has the same force as 
ἀκοντίζειν. Compare the explanation of Kihner: “ Ut guam plurimi 
ab equis jaculentur.”—Ojyeww τὰς ψυχάς. ‘Of whetting the courage.” 
--Οἰἶπερ ἀλκιμωτέρους ποιεῖν. “If you do, indeed, (think) of render- 
ing them more valiant.” Supply διανοῇ, and compare the explana- 
tion of Morus: “ Si quidem cos fortiores reddere cogitas.”—ei δὲ μή 
“If I have not hitherto.” Supply διανενόημαι.---ὅπως δέ σοι πείθων 
ται, x. τι A. ‘But have you taken any thought as to the means by 
which your cavalry are to be made to obey you.”—dyaév καὶ dAxi- 
μων. * Valiant and spirited.” 


§ 9, 10. 

ἐκεῖνο μὲν δήπου οἶσθα. ‘You are doubtless aware of this.” —Gea 
τίστους. ‘“ Most skillful.”—iatpixdrarov. ““ The best physician.” — 
καὶ μάλα, ἔφη. ‘Certainly, replied he, and they are very obedient.” 
Supply πείθονται after μάλα.---μάλιστα εἰδώς. “To know best.”— 
BéAriorog ὧν αὐτῶν, x. τ. A. ‘Shall clearly appear to be the best 
among them.” Literally, ‘shall be manifest as being the best.” 
Compare ii., 6, 7.—elc τὸ πείθεσθαι αὐτοὺς ἐμοί. *“ As regards their 
obeying me,” i. ¢., to make them obey me.—zoAd νὴ AL, ἔφη, ῥᾷον, 
κι τ. Δ. “Far more easily, indeed, than if it were incumbent on 
you to prove that evil is better and more profitable than good.” 


$11. 

λέγεις cd. “Do you mean.”—zpd¢ τοῖς ἄλλοις. “In addition to 
his other duties.”—rotd λέγειν δύνασθαι. “Of being able to ba 
tangue.”’—od δ᾽ Gov, ἔφη, x. τ. 2.“ And did you suppose, said Soc- 
rates, that one must needs command cavalry by silence?” Com- 
pare i., 6, 15.---᾿νόμῳ. ““ According to the institutions of the state.” 
In this clause Socrates speaks of the training of youth, &c., as ap- 
pointed and regulated by the institutions of the state ; in the next 
member (εξ τε ἀλλο καλόν, x. τ. A.), he speaks of those arts which 
one learns by his own inclination, although usually not classed with 
the regular instruction of a freeman in a free state. (Wheeler, ad 
loc. Schatz, ad loc.)\—di’ Gv ye ζὴν ἐπιστάμεθα. “ By which we 
know ΣῪ to lead a well-regulated life,” i. ε., by which we enjoy 
civilize: life. Observe that by ζῆν is meant here a life well regu 
lated by order, and under the laws and customs established by the 
state, as opposed to a rude and uncivilized existence.—did λόγου. 


NOTES TO BOOK III.—CHAP'TER ΠῚ 283 


Through the medium of speech.”—xai οἱ τὰ σπουδαιότατα μάλιστα 
ἐπιστάμενοι, x. τ. A. ‘And that they who best know the most im- 
portant doctrines, most eloquently discourse upon them ?” 


ὁ 12. 


ὅταν ye χορὸς εἰς x. τ. Δ. ‘ Whenever any one single chorus 15 
formed from this very city; as, for example, the one accustomed to 
be sent to Delos.”” The force of χορὸς εἰς is well explained by Lange, 
namely, one single chorus out of the entire state, and consisting, of 
course, of the best performers. The Delian chorus here referred 
to was connected with the celebration of the festival called Θεωρία. 
Consult notes on iv., 8,2. The idea intended to be conveyed by 
the whole clause is as follows: “Although the Athenians excel 
other people in very many respects, yet in none do they excel so 
much as in their love of praise. Wherefore, if you desire to render 
your cavalry troops superior to others, you must honor them with 
praise and approbation, if they well perform their duty.” (Lange, 
ad loc.)—robtw ἐφάμιλλος. “A match for this.”—etbavdpia. “An 
abundance of well-made men.” This alludes to the custom of se- 
lecting, at the festival of Minerva called Παναθήναια, the hand- 
somest men and youths as ϑαλλοφόροι, that is, to carry green boughs 
in procession. (Schneider, ad loc. Schol. ad Aristoph., Vesp., Ὁ. 524.) 


§ 13, 14. 

εὐφωνίᾳ. “ΒΥ sweetness of voice,” i. ¢., in singing. The fol- 
lowing words, μεγέθει καὶ ῥώμῃ, refer to εὐανδρία.---φιλοτιμίᾳ. ‘In 
ambition.”” Compare iii., 5, 3: ἀλλὰ μὴν φιλοτιμότατοι, κ. τ. λ.---ὡς 
πολὺ ἂν καὶ τούτῳ, x. τ. A. “That the Athenians would far excel 
other nations in this (kind of force) also.” As the preposition ἐν is 
properly required here before τούτῳ, Stephens conjectured πολὺ κἀν 
τούτῳ. Kiihner would prefer πολὺ ἂν καὶ ἐν τούτῳ Leunclavius 
altered it to καὶ κατὰ τοῦτο.----παρασκευῇ. “ΒΥ equipments.”’—eixd¢ 
ye. ‘It is likely, indeed.” 


§ 15. 
προτρέπειν. Compare note on προτρέπων, i., 2, θ64.---ἀλλὰ νὴ Ala 
πειράσομαι. * Well, then, by Jove, I will try.” Observe the force 
of ἀλλά. Literally, “(1 have no objections whatever to such a 
course), Lut, by Jove, I will try.” 


284 NOTES TO BOOK III.—CHAPTER IV 


CHAPTER IV. 


61. 

Νικομαχίδην. Who this person was is not known.—éé ἀρχαιρε' 
σιῶν ἀπιόντα. “Coming away from the election of public officers.” 
By ἀρχαιρεσίαι are meant the assemblies of the people which were 
held for the election of those public officers at Athens who were 
not chosen by lot. Consult Dict. Ant., s. υ.-- στρατηγοί. Of the 
public officers chosen by these general assemblies of the people, the 
most important were the strategi, taxiarchi, hipparchi, and phylar- 
chi. The strategi, or generals, were ten in number, one for each 
of the ten tribes.—ob γάρ, ὦ Σώκρατες, x. τ. Δ. “(You may well ask 
this question), for are not the Athenians, O Socrates, just the same 
as ever,” i. εἰς just as ungrateful as they have ever shown them- 
selves to be. Compare the explanation of Ktihner: * nonne tales 
sese exhibuerunt, quales in omnibus rebus sese exhibent.’’—é¢ ἐκ κατα- 
λόγου στρατευύμενος, κ. τ. Δ. ‘ Who am worn out in serving from 
the list both as a commander of a company and of a brigade.” 
The λοχαγός was the commander at Athens of one hundred men, 
80, again, the ταξέαρχος at Athens commanded the τάξις, or quota of 
infantry furnished by a φυλή. The like cavalry officers were called 
φύλαρχοι. By κατάλογος is here meant the list of those persons who 
possessed a certain amount of property, and were therefore liable to 
regular military service. These persons alone were allowed to 
serve in the regular infantry, while the lower class had not this 
privilege. The former were called οἱ ἐκ καταλόγου eben Nd 
and the latter oi ἔξω τοῦ καταλόγου.---ἀπογυμνούμενος. fete him- 

self,” i. ¢., oe off his matinee 


- wig δοῦν, 3, 6 cds 

ἀγαθόν. “An wndintiniali "—el ye. ‘* Since, indeed.”—xai γὰρ ol 
ἔμποροι, x. τ. Δ. “(Certainly not), for even the merchants,” &c.— 
ὃ στρατηγῷ προςεῖναι, x. τ. A. ‘* Which is a proper characteristic to 
be added to a general,” i. e., a proper characteristic for a general.— 
xexophynke. “He has beenachoragus.” It was customary for the 
weaithiest Athenians to be called upon in turn by the state, to bear 
the expenses of achorus.. Consult Dict. Ant., s. Ὁ. Choragus.—ndoe 
τοῖς χοροῖς νενίκηκε. ** He has proved victorious with all his cho- 
ruses.”—ni AL, ἔφη ὁ Νικομαχίδης, x. τ. “ Yes, indeed,” replied 

icomachides, ‘but to lead a chorus am 81 army is in no respect 


NOTES TO BOOK [{1Π{.π-|τῦῦὺ ΦΡΤΕΒ IV. 285 


a similar thing.’ More freely, «but there is no analogy between 
leading a chorus and an army.” As regards the expression μὰ Ai’, 
compare notes on i., 4,9. 


§ 4, 5. 

οὐδὲ δῆς ye, οὐδὲ χορῶν, κι τ. 2 Though being experienced 
neither in singing nor instruction of choruses, yet became able to 
find out the best (artists) in these things.” 110 was the duty of the 
choragus to instruct, by means of the best musical artists, the mem- 
bers of the chorus under his charge. The head instructor of the 
chorus was termed γοροδιδάσκαλος, and he had numerous subordi- 
nate διδάσκαλοι.----τοὺς τάξοντας ... . τοὺς μαχουμένους. “Who will 
marshal (his troops)... .. who will fight.” Observe the force of 
the article with the participle, required to be rendered into our idiom 
by the relative and indicative.—év τοῖς πολεμικοῖς -. .. ἐν τοῖς χο- 
otxoic¢. ‘In the transactions of war. ...in the things appertaining 
to choruses.”—éfevpicxy te. This is a conjecture of Valckenaer, 
in place of the old reading ἐξευρίσκηται. The middle is inadmissible 
here. Compare Valck. ad Herod., iii., 148.—xai τούτου. ‘In this - 
also,” i. ¢., in war. Observe that τούτου is here put for πολεμικῶν, 
the singular for the plural.—eic¢ τὴν ξὺν ὅλῃ τῇ πόλει, κι τ. Δ. “ἘῸΓ 
victory in warlike matters, in conjunction with the whole state,” 
i. e., to honor the whole state.—fdv τῇ φυλῇ. The victory belonged 
not to the individual, but to his tribe ; in the name of the lattez the 
chorus was introduced. 


§ 6, 7. 

χορηγεῖν τε καλῶς καὶ στρατηγεῖν. ‘To lead both a chorus and an 
army skillfully.”"—érov ἄν τις προστατεύῃ. ‘* Over whatsoever one 
may preside.”—dv εἴη. ‘ He will, in all likelihood, be.”” Observe 
the force of ἄν with the optative-—xpocrareto:: Thus in several 
Parisian and other MSS., in place of the common reading προστα- 
revet. The optative is required in consequence of the preceding 
ἀγαθὸς ἂν εἴη.---μὰ Δί. ““Βγ Jove.” Compare i., 4, 9.--cov ἀκοῦσαι. 
“ΤῸ hear from you,” i. e., to hear you ἀββεσί.-- -οἰκονόμοι. ** House- 
managers."—ra ἔργα. “The doings.’—ra αὐτά. *Identica..”~- 
πάνυ ye. By all means.” re eh 


48,9. : 
τοὺς ἀρχομένους. ““ΤΊΟΒ6. under their authority.” Literally. 


“those who are governed.” —xai μάλα. Compare ii., 2, 1.—rd mpoc- 
τάττειν, κι τ. a. “The ordering of persons to discharge the several 


286 NOTES TO BOOK III.—CHAPTER IV. 


duties, who are competent (to discharge them).” This is he read 
ing of Stobzeus, and is adopted by Bornemann, Dindorf, and Kuhner 
The old editions have τὸ προςτάττειν ἑκάστους ἐπιτηδείους πράττειν 
-- καὶ τοῦτ᾽. “ This, likewise, is 50.᾽".---ἀμφοτέροις προζήκειν. “Te 
incumbent on οί .""---προςάγεσθαι. “Τὸ gain for themselves. — 
ἀμφοτέρους εἶναι προζήκει. In ὁ 8 the construction is different, du- 
φοτέροις οἶμαι προζήκειν. ‘The dative is here the personal object of 
the verb; the accusative, on the other hand, is to be construed with 
the infinitive. Compare Kahner, ὁ 674, Jelf.—repi τὰ αὑτῶν ἔργα 
‘*In their own operations.” 


§ 10, 11. 

ταῦτα μέν, ἔφη, πάντα, x. τ. A. * All these points, said he, belong 
equally to both; to fight, however, no longer to δου δ᾽» i. ¢., is no 
longer a common trait.—dAa° ἐχθροί γέ τοι, x. τ. Δ. “ Both, how- 
ever, have enemies, at least.”—éxeivo παριείς. “" Waving that, tell 
me.” Supply λέξον after παριείς, an ellipsis which suits the eager 
and impatient character of Nicomachides.—7 οἰκονομική. * Skill in 
economy.” Liverally, ‘the art of economy.”—évrai@a ὀήπου Kat 
πλεῖστον. ‘Here, doubtless, it will benefit most essentially.’ Sup- 
ply ὠφελήσει.-τ-ὡς τὸ μαχόμενον τοὺς πολεμίους νικᾶν. “ΑΒ for one 
when fighting to conquer his enemies.” Supply τινά with μαχόμε- 
νον. ---τὰ συμφέροντα. “The things that conduce.”—-ra φέροντα. 
« The things that tend.” —viyrixzy οὖσαν. ‘To be likely to ensure 
victory.”"—ovy ἥκιστα dé, x. τ. A. ‘And, what is not the least of 
these things, if he be unprepared, he will avoid joining battle,” i. εν 
and, above all, if he be unprepared, &c. Herbst, less correctly. 
makes τούτων depend on ἀπαράσκευος, and alters the punctuatios 
accordingly. 


§ 12. 

μὴ καταφρόνει. After these words οὖν seems to have been omit 
ted, because Socrates finishes his discourse with this paragraph.- 
τῶν οἰκονομικῶν ἀνδρῶν. s* Those men that are skilled in househole 
management.” --- πλήθει μόνον. “Only in amount.”—rdv κοινῶν 
“Of those of a “public nature.’—ra δὲ ἄλλα παραπλήσια ἔχει 
“While it has all else exactly similar.”—ro δὲ μέγιστον, ὅτι, κ. τ. Ἅ. 
“But the most important point is this, that,” &c. Supply rodré 
ἐστι after μέγιστον, and consult, on this construction, Matthia, ᾧ 432, ᾿ 
p. 711.—yiyverat. “15 managed.”—d:’ ἄλλων μὲν ἀνθρώπων... 
δι’ ἄλλων δέ. * By men of one nature . . . . by men of δηοίμοσ.".- 
ἄλλοις τισὶν ἀνθρώποις. ‘A different kind of men.”—ol οἰκονομοῦν-.. 


NOTES TO BOOK III.—CHAPTER V. 257 


"ες. “They who manage.”—xatdc πράττουσιν. ‘ Successfully 
conduct.” —dugorépwht πλημμελοῦσιν. ‘Commit errors in both.” 
Literally, “on both sides.” 





CHAPTER V. 
§1. 

Περικλεῖ. The natural son of the celebrate Pericles. When 
Pericles had lost his sons Xanthippus and Paralus, born in lawful 
wedlock, by the pestilence which ravaged Athens, the Athenians, 
to gratify him, repealed the law which he had himself caused to be 
passed against spurious children, and allowed him to call this son, 
by the celebrated Aspasia, after his own name. This younger Per- 
icles was one of the ten generals who succeeded Alcibiades in the 
administration of affairs, and was put to death, together with his 
colleagues, by the Athenians after the battle of Arginuse. Compare 
i., 1, 18.--λτῷ τοῦ πάνυ Περικλέους vid. The son of the celebrated 
Pericles.” The article here gives πάνυ the force of an adjective.— 
σοῦ στρατηγήσαντος. ‘* When you are elected general.” More lit- 
erally, ‘‘ you having become a general.” —dueivw. ‘Better (than it 
now is).”—Bovdoiunyv ἄν, ἃ λέγεις. ‘* I could wish (that these things 
were so) which you mention.” —od δύναμαι γνῶναι. “1 am unable 
to discover.” — βούλει ἐπισκοπῶμεν. Compare ii., 1, 1.—d7ov ἤδη 
τὸ δυνατόν ἐστιν. ‘Where now the possibility of (effecting this) 
abides,” 1. e., by what means there is a ponemhicy of effecting this, 
under present circumstances. 


. ὁ 2. 

olda γάρ. Comparei., 4, 9.---σώματα ἀγαθὰ καὶ καλά. ‘ Vigorous 
and beautiful frames.”"—édv ἐκλεχθῆναι. ‘Could be selected.”— 
οὐδὲ ταύτῃ μοι δοκοῦσι λείπεσθαι. ‘* Not even in this respect do they 
appear to me to be inferior,” 1. e., do the Athenians appear. The 
reference in δοκοῦσι is to οἱ ᾿Αθηναῖοι, as implied in ᾿Αθηνῶν im- 
mediately preceding. The dative ταύτῃ is used adverbially here, 
so that there is no need of supplying μερίδι, as some do.—éavroic. 
“Toward one another.” Equivalent here to ἀλλήλοις. Compare 
ii., 6, 20.---Βοιωτῶν μὲν yap πολλοί, x. τ. Δ. * For many of the Beeo- 
tians, being wrongfully treated by the Thebans, are hostilely dis 
posed toward them.” ‘The Beotian cities were often at variance 
with Thebes, the claims of which to the supramacy they actively 
resisted. 


4a 





288 NOTES TO BOOK III.—CHAPTER ν. 


ὁ 3. 

φιλοφρονέστατοι. “ If the kindest temper.”—drep. ‘Which 
traits.”—trip εὐδοξίας τε καὶ πατρίδος. “For the sake of both a 
good name and their native country,” i. ¢., for the purpose of both 
gaining renown and defending their country.—ovx« ἔστιν οἷς ὑπάρχει. 
“There are not to any,” i. e., no people has. Observe that ἔστιν 
οἷς is equivalent here to éviowge This usage of ἔστιν οἱ for ἔνιοι, &c., 
is so firmly established in the language, that neither the number of 
the relative has any influence on the verb ἔστι, nor is the tense 
changed, though the time spoken of be past or future. An imita- 
tion of this occurs in Propertius: “ Est guibus Elee concurrit palma 
quadrige: Est quibus inceleres gloria nata pedes” (iii., 9, 17,. Come- 
pare Kahner,.§ 817, 5, Jelf. Matthiea, § 482.—@ πολλοὶ ἐπαιρόμενοι. 
“ΒΥ which circumstance many being incited.” Observe that ᾧ here 
refers to the fact of the glorious achievements performed by their 
forefathers. 


ὁ 4. 

ταῦτα μὲν ἀληθὴ λέγεις πάντα. “ All these things you say true.’ 
The English idiom here agrees with the Greek in employing the 
adjective with a kind of adverbial furce.— re civ Toduidy τῶν 
χιλίων, x. τ. A. “Both the disaster of the thousand with Tol- 
mides at Lebadea.” ‘Tolmides, son of Tolmeus, was a general of 
great bravery. During the banishment of Conon, he carried on 
many expeditions with success. After Conon’s death, B.C. 447, he 
marched, contrary to the advice of Pericles, with an army of volun- 
teers, amounting to a thousand heavy-armed men, including the 
flower of the Athenian youth, against the Beotian exiles, and other 
partisans of the same cause, Who had made themselves masters of 
Cheronea, Orchomenus, ‘and some other towns in Beéotia. she 
Athenians were completely defeated, many of them were taken pris- 
oners, and Tolmides himself was among the slain. The battle was 
fought in the neighborhood of Coronea; but, from the vicinity of 
the places, it is said sometimes to have been fought at Cheronea, 
sometimes at Lebadea. This last-mentioned place was a city of 
Beeotia, about midway between Haliartus and Cheronea, and to the 
west of the Lake Copais. Compare Thucyd., i., 113.—éxt Δηλίῳ. 
“At Delium.” Delium was a city of Beotia, on the sea-cost, north 
of the mouth of the Asopus. A battle was fought here, in which 
Hippocrates, the Athenian general, was slain, B.C. 424.26 τούτων. 
“ By reason of thesg things,” i. ¢., of the defeats just mentioned. — 
πρὸς τοὺς Βοιωτούς. ‘In comparison with the Beotians.” A brief 


* ΄ 


NOTES TO BOOK IIIl.—-CRKAPTER V 289 


mode of expression, for πρὸς τὴν τῶν Βοιωτῶν δόξαν. Compare i 
2,56 Kihner, § 781, Jelf. 

τὸ φρόνημα. “The spirit.”—mpd¢ τοὺς ᾿Αθηναίους. For πρὸς ro 
Τῶν ᾿Αθηναίων φρόνημα.---ἐν τῇ ἑαυτῶν. Supply γῇ.---ἀντιτάττεσθαι. 
“ΤῸ face.” Literally, ‘to marshal themselves δραϊηβί.᾽"-- αὐτοὶ 
καθ’ ἑαυτούς. ‘That they themselves, by themselves,” ὁ. 6., that 
ney, single-handed and unaided.—yévo. ‘ Unaided.” 


ὁ δ, 6. 
δοκεὶ δέ μοι, κι τ. A. ‘And yet the state appears to me to be now 
more favorably disposed for any worthy governor.” Compare the 
explanation of Kihner: “ Erga bonum ducem faciliore, benigniore, ma- 
gis obsequioso animo affecta esse.” —r6 μὲν yap ϑάρσος, x. τ. Δ. * For 
self-confidence begets in men carelessness,” &c. The force of 
ϑάρσος here is well expressed by Heinze: “" Vertrauen auf seine 
Krafte.”—mnpocextixwrépove. ‘*More attentive,” 7. e., mere on the 
alert.—rexujpaio δ᾽ dv. Compare ii., 6, θ.---ἀπὸ τῶν ἐν ταῖς ναυσίν. 
“From the conduct of those on ship-board.”—dyjrov. ‘* Namely.” 
Equivalent to the Latin scilicet.—iécr’ dv δέ, x. τ. A.“ But as long 
as,” &c. Thus in five Parisian MSS., and also in the earlier edi- 
tions. The common text has ὅταν δέ.--- καραδοκοῦντες τὰ προςταχθη- 
σόμενα, x. τ. A. “ Anxiously awaiting the orders about to be given, 
even as the members of a chorus (waiting for the orders of their 
leader).””. The chorus always kept their eyes fixed on the leader, 
ard followed implicitly his signals and directions. (Schneider, ad loc. 
Compare Weiske, ad Cyrop., i., 6, 18.) 


$7, 8. 

ἀλλὰ μήν. Compare i., 1, 16, and 1., 2, 63.—pddsora πείθοιντο. 
They would yield especial obedience.”—Aéyeiv, πῶς ἂν αὐτούς, 
x. 7. Δ. “Τὸ discuss how we might urge them on to be stirred up 
again with a desire of their ancient valor,” &c. Observe that the 
genitive here is to be referred to the head of longing for or desiring 
athing. Compare Matthia, § 350.—ei μὲν ἐθουλόμεθα, x. τ. Δ. “If 
we wished them to reclaim money Which others might have pos- 
session of.” Observe that εἶχον has here, in our idiom, the force of 
the Latin haberent. Perhaps, however, Orelli’s conjecture is the 
true one, namely, of πάλαι εἶχον, which would give the tense its or- 
dinary force.—atpOé te καὶ προζτήκοντα. ‘* Both their inheritance 
and propertv "—oirwe. To express more clearly‘and emphatically 
any sequence, whether of time or otherwise, on the action of the 
participle, the adverbs ἐνταῦθα, οὕτω, οὕτω δή, ὦδε, are joined to the 

N 


290 NOTES TO BOOK III.—CHAPTER V. 


verb of the sentence. Compare Kihner, ὁ 696, Obs. 6, Jel/. Matthra, 
ὁ 565, 2.—er’ ἀρετῆς. “ By their valor.” Compare Matthia, ὃ 587, 
a.—roir αὖ δεικτέον, x. τ. A. “We must show that this attribute 
again belonged to them most (of any people) from ancient time.” 
Observe that τοῦτο refers to τὸ per’ ἀρετῆς πρωτεύειν.---καὶ ὡς τούτου 
ἐπιμελούμενοι, x. 7.2. Observe Here the change of construction, the 
particle ὡς with the finite verb being employed, instead of the writ- 
er's continuing on with the participle. This is done for the sake of 
variety, and to prevent the too great accumulation of participles in 
the sentence, the difference otherwise being quite immaterial. Com- 
pare Kahner, § 804, 4. 


$9. 

el τούς ye παλαιοτάτους, x. tr. 2. ‘If we should remind them, who 
have themselves heard of it, that their most ancient ancestors, of 
whom we hear, were the bravest of*men.” .Zeune well exprains 
ἀκηκοότας here by “cum ipsi audiverint.”” Weiske, on the other 
hand, with much less propriety, translates it by “qui dict? sint,” 
** qui nomen habuerint,” referring it to προγόνους, not to αὐτούς. All 
that is requisite is to repeat mentally after ἀκηκοότας the words apic- 
τους γεγονέναι. Compare Kahner, ὁ 896, Jelf. 


§ 10. 
dpa λέγεις τὴν τῶν ϑεῶν κρίσιν, K. τ. A. “Do you mean the trial 
oetween the gods, which Cecrops and his in judgment 


decided from their virtue?” By κρίσιν is here meant the contro- 
versy between Neptune and Minerva, as to which of the two should 
be the patron deity of Athens. The question was decided in favor 
of Minerva. According to one account, the gods themselves were 
the judges ; according to another, Cecrops and Cranaus. (Compare 
Apollod., iii., 14, 1.) Xenophon follows here a third account. By 
the expression oi περὶ Κέκροπα is meant the whole bench of judges 
seated with Cecrops, or, in other words, his We must 
be careful here not to refer the phrase to Cocsopliione, Such an 
employment of of περί, to designate merely a single individual, 
would be characteristic of a writer of the Silver Age. (Kahner, ad 
loc.)—Aéyw γάρ. ‘‘ Yes, 1 mean that.” More literally, supplying at 
the same time the ellipsis, «(You are right), for I mean it.”—~ 

θέως τροφὴν καὶ γένεσιν... The Erechtheus here meant was the earlier 
one of the two, and was the fourth king of Athens, and the,son of 
Vulcan and Minerva. He was father of Pandion I.,.and grandfather 
ef the younger Erechtheus, who was the sixth king of Athens 


. 


NOTES TO BOOK Ill.—CHAPTER V. 29) 


Apollodorus (iii., 14, 6) calis the elder Erechtheus by the name of 
Erichthonius, but, as Heyne thinks, this is merely a kind of cogno- 
men. Some editors, offended by the hysteron proteron in τροφὴν καὶ 
γένεσιν, convert the latter substantive into ξένεσιν, referring it to the 
hospitable reception of Ceres by Erechtheus, but then, as Weiske 
observes, it should have been τὴν τῆς Δήμητρος ξένεσιν. Kuhner sug- 
gests two arguments in defence of Xenophon’s collocation of τροφήν 
and γένεσιν : one, that he is here expressly imitating the language 
of Homer; and the other, that τροφήν, the more important of the 
two, is purposely placed first, to make it more —espepen Compare 
Hom., Il., ii., 547, seqq. 

_ kai τὸν πόλεμον, K. τ. 2. ‘And the war that was waged in his 
time against the inhabitants of the whole adjacent continent.” 
Thrace is meant, which in early times is ‘said to have extended to 
the confines of Attica: The war alluded to is that between the 
Athenians and the Thracians and Eleusinians. Compare Isocrat., 
Paneg., c. 19. Géller, ad Thucyd., ii., 15.—xai tov ἐφ᾽ Ἡρακλειδῶν, 
κι τ. ἃ. The war carried on by the descendants of Hercules against 
Eurystheus and the Peloponnesians.—xai πάντας τοὺς ἐπὶ Θησέωγ 
πολεμηθέντας. With πάντας supply τοὺς πολέμους. The allusion is 
to the wars waged against the Amazons and Thracians. Compare 
Herod., ix., 27. Plut., Vit. Thes., 27.—rédv καθ᾽ ἑαυτοὺς ἀνθρώπων 
ἀριστεύσαντες. ‘As having been tne bravest of the men*of their 
own time.” The expression δῆλοι γεγόνασι ἀριστεύσαντες May be 
rendered more freely, ‘‘ were clearly the bravest.” 


δ 11. 


εἰ δὲ βούλει. “ And, if you please, (add this also).” A formula 
of Attic urbanity, and of transition, often translated simply by “more- 
over.”—ol ἐκείνων μὲν ἀπόγονοι. “Their descendants,” i. e., the 
Athenians in the age of Miltiades, Themistocles, and Aristides, who 
warred against the Persians.—ra pév.... τὰ dé. ‘ Partly..... 
partly.”—«a@’ ἑαυτούς. He omits to mention the faithful Plateans. 
Compare Corn. Nep., Milt., 6. 5: ‘ Hoc in tempore nulla civitas Athes 
niensibus fuit auzilio preter Plateenses.”—rov¢ κυριεύοντας. The 
Persians are meant, the extent of whose territory at that time is 
here defined.—dgopujv. Means.” Compare ii., 7, 41.—o? δὴ καὶ 
λέγονται. “And these, as all know, aré even said.” The particle 
δή has here the force of “ uti. tat inter omnes. err hea γάρ. 

Compare note on λέγω γάρ, ὁ 1 


ee 
- 


292 NOTES TO BOOK I11I.—CHAPTER ¥ 


§ 12, 18. » 
διέμειναν ἐν τῇ ἑαυτῶν =“ They ever remained in their own land.” 
Supply γῇ. Hence the Athenians prided themselves on being ab 
τόχθονες and γηγενεῖς.---ὑπὲρ δικαίων. ‘For their just rights.”-~ 
ἐπέτρεπον ἐκείνοις. ** Submitted the case to them,” ἑ. ¢., to their ar- 
bitration.—xai ϑαυμάζω ye. Compare i., 1, 20.—% πόλις ὅπως ποτ᾽, 
«. T. Δ. “How our city ever inclined to the worse,” i. ¢., ever de- 
generated. Conjunctions which usually stand at the commencement 
of a clause, are often placed after one or more words, to render these 
words more emphatic. The same arrangement is common in Latin 
writers also. Compare Cic., Tusc.,ii.,4,12. Zeune reads, with one 
of the earlier editions, ei ἡ πόλες οὕτω, but this does not agree with 
the context, for the wonder of Pericles is, how the state at length 
declined, as appears from what follows.—déra τὸ πολὺ ὑπερενεγκεῖν 
κι τ. Δ. “ΒΥ reason of their vast superiority, and their being best 
having sunk into carelessness, fall behind their antagonists ” 


§ 14. 

dv ἀναλάδοιεν. “Might they regain.”—ovdéy nab κι τ. 

«That does not appear to me to be any thing mysterious.” —ra ém- 
τηδεύματα. “The pursuits.”—pndiv χεῖρον ἐκείνων ἐπιτηδεύοιεν. 
«“ They should practice them after no worse fashion than those did.” 
—obdiv*dy χείρους ἐκείνων γενέσθαι. “(It appears υἱ.:0 me) that 
they would be in no respect inferior to them.” Observe here the 
change of construction, the nominative with the infinitive being em- 
ployed in ἀπόκρυφον εἶναι, and here the accusative with the same 
mood.—rot¢ ye viv πρωτεύοντας. The Lacedamonians. Herbst 
remarks, that Xenophon always prefers the Lacedemonian form of 
government to the Athenian.—xai τούτοις τὰ αὐτὰ yt περόνῃ 

‘And μασι the same pursuits with these.” 


§ 15. 

λέγεις, ἔφη, πόῤῥω που, κ. τ. A. “ You mean, said he, that moral ex- 
cellence is, without doubt, far distant unto our city ; for when will 
the Athenians,” ἄς. Ouserve here the force of που, which is to he 
construed with πόῤῥω, not with λέγεις, and compare the remark of 
Weiske (Pleon. Gr.): “ Vim intendendi hac particula (που) habet, 
idjecta v. g. τῷ πόῤῥω. Zosim., ii., 1, πόῤῥω που, *longissime :’ 
sed Xenophon, Mem.., iii., δ, 15, item horice.” The connection 
of the sentence is this: Since by adopting the discipline of Lac- 
edemon, you think you can recall the Athenians to their pristine 
valor and glery, you seem to hint tliat at present the Athenians are 


NOTES TO BOOK III.—CHAPTER Y. 293 


far inferior to the Lacedemonians.”—o? ἀπὸ τῶν πατέρων ἄρχονται 
καταφρονεῖν, κι τ. A. “Men who begin from their own parents te 
show contempt for their elders.” The infinitive here, in place of 
the participle, is used to mark an intentional neglect observed by the 
Athenians toward their elders. (Kihner, § 688, Obs. Jelf.)—7} σω- 
μασκήσουσιν. Supply πότε after 7, from the previous clause.— eveé- 
fac. “A good habit of body.” 


§ 16. 


ἀγάλλονται. ‘Pride themselves.”—obrw¢ ὁμονοήσουσιν. * Will 
they be so of one mind,” ἡ. e., will they be of one mind, as they are. 
-Ο-ὀὟ οᾶἤντὶ μὲν τοῦ συνέργειν, kK. τ. A. “Instead of co-operating with one 
another for mutual benefit.”"—xai φθονοῦσιν ἑαυτοῖς μᾶλλον. * And 
have more envy toward one another.”—ovvédoc. “ Meetings.’— 
καὶ πλείστας Δίκας δικάζονται. ‘And institute very many suits.” 
For this construction of δικάζεσθαι, consult Kiihner, § 601, .7εἰ{.----ἢ 
συνωφελοῦντες αὑτούς. ‘* Than by helping each other.” The parti- 
ciple is used to express the means or manner of an action (Matthie, 
ἢ 566, 4.)—roi¢ δὲ κοινοῖς ὥςπερ ἀλλοτρίοις χρώμενοι. ‘* And con- 
ducting their public affairs as if belonging to another state.”—av. 
“ Also.” ---.καὶ ταῖς εἰς τὰ τοιαῦτα, x. τ. Δ. And rejoice most in 
the power which they obtain for such contests.” Observe that τὰ 
τοιαῦτα refers to the several antecedent clauses. 


§ 17, 18. 


ἐξ ὧν πολλὴ μὲν ἀπειρία, x. τ. A. “From all which conduct great 
ignorance and cowardice spring up in our state.” By ἀπειρία is 
meant ignorance of military affairs, the result of want of practice.— 
ἢ ὥςτε φέρειν δύνασθαι. ‘Than it is able to bear.” Literally, “ than 
so as to be able to bear it.”—obrw¢ ἡγοῦ ἀνηκέστῳ, x. τ. A.“ Think 
that the Athenians are afflicted with such incurable depravity.” 
The verb νοσεῖν is generally construed with an accusative. It is 
sometimes, however, found with a dative, as here. This verb, more- 
over, is frequently used in a figurative sense, with respect to the 
disturbed or unsettled state of cities. Compare Anab., vii., 2, 32.— 
ὡς εὔτακτοι. * How well disciplined.”—etdrdxtac δέ. “ In how or- 
derly a manner, too.” Supply ὡς from the previous cliuse.—ro/¢ 
ἐπιστάταις. Their masters.” These are the instructors in the 
palestra, or place of exercise, who taugnt the youth wrestliag, box- 
ing, ὅζο.---οὐδένων καταδεέστερον. ‘Ina way inferior tonoxs* Ob. 
serve that οὐδένων is equivalent here to οὐδὲ ἄλλων τινῶν. : 


294 NOTES TO BOOK I1l.—CHAPTER ν. 


419,20. 

“τοῦτο γάρ rot, x. τ᾿ A. “(You are right), said he, fo: this, indeed 
ig even strange, that such persons as these, namely, should obey,” 
&e. Such persons as actors, sailors, rowers, &c., were generally 
men of the lower order, or slaves, whereas the ὁπλῖται and ἱππεῖς 
were citizens of the higher class.—-7poxexpiofa:. “ΤῸ be superior.” 
—h δὲ ἐν ᾿Αρείῳ πάγῳ βουλή, x. τ. 2. “But does not, O Pericles, 
the council of the Areopagus consist of persons who have been most 
fully approved of!” The council, or, rather, court of the Areopagus, 
held its sittings on a small rocky eminence to the west of, and not 
far from the Athenian Acropolis. This eminence was called * Mars’ 
Hill,” whence the name of the court. The Areopagus was a body 
of very remote antiquity, and gave judgment in capital cases. Con- 
sult Smith, Dict. Ant., s. υ.---τῶν δεδικιμασμένων. The most worthy 
and religious of the Athenians were admitted as members of this 
council, and such archons as had discharged their duty with care 
and fidelity. Hence the high character enjoyed by the court.— 
νομιμώτερον. “More in accordance with the laWs.” — σεμνότερον. 
“With more dignity.”—dixag δικάζοντας. “ Deciding cases.” Ob- 
serve the force of the active here. The middle would mean, “ in- 
stituting or commencing lawsuits.” 


ὁ 21, 22. 

καὶ μήν. “Yet surely.”—oidevi τούτων προςέχουσιν. “They at- 
tend to no one of these things.”—icwe γάρ. “ (True); for perhaps.” 
Compare iv., 4, 13, seg. Edwards less neatly supplies οὐ ϑαυμαστόν 
--οὐδὲ εἰς. Compare i., 6, 3.---ὅσοι τούτων ἄρχουσι. ‘As many as 
take the lead in these matters.”—i9@’ οἷς ἐφεστᾶτι. ‘ Over which 
they preside.” —adrocyedidfovew. ‘Take office without due prep- 
aration.” The verb αὐτοσχεδιάζω literally means, “to act off-hand,”’ 
&e.—obdéiv ἧττον ἔχειν. “Are not the less able,” i. e., although you 
are a general, like one of them.—jpfw μανθάνειν. Compare note on 
ἄρχονται καταφρονεῖν, δ΄ 16.---καὶ πολλὰ μὲν οἶμαι, x. τ. Δ. “I think, 
too, that you have received and keep in remembrance many of your 
father’s principles of warfare.”—ovvevnvoyéva.  “‘ Have collected.” 
From συμφέρω. * : 

ὁ 23. . 

πολλὰ μεριμνᾶν. “Feel much anxiety.” The verb μεριμνῶ is con- 
strued in this same way with an accusative in iv., 7, 6. It is con- 
strued with περί and a genitive in i., 1, 44.---ὅπως μὴ λάθῃς σεαυτόν, 
«. τ᾿ 4. “That you may not unconsciously be ignorant of any one 


NOTES ΤῸ BOOK III—CHAPTER V. 295 


of the things,” &c., 7. δ.) lest you.may be, &c. Literally, “tha 
you may not escape your own observation in being ignorant of,” &e. 
The participle of the aorist, not of the present, is usually construed 
with the aorist Aa@eiv.—aicOy,.. Some take this to be from an ob- 
solete verb αἴσθομαι. Compare Sauppe, ad loc. 


ὁ 24, 25. 

Οὐ λανθάνεις με, ὦ Σώκρατες; k. τ. Δ. “You do not escape my ob- 
servation, O Socrates, that you say all this, not really thinking that 
tam careful of these things,” &c.. More freely, ‘‘I am well aware, 
Socrates, that you thus speak, not from a real opinion that I have 
been diligently careful on these points,” &c. Pericles understood 
the irony of Socrates, by which it was his habit te commend an in- 
dividual for a virtue he did not possess, in order to induce him to 
endeavor earnestly to possess it.—duoAoyd μέντοι, κ- τι ἃ. The par- 
ticle μέντοι has here a confirmative force, and answers to the Latin 
profecto.—éte πρόκειται, k. τ. A. Attica was separated from Beotia 
by the range of Mount Parnes, which was itself connected with that 
of Citheron.—xa@jxovta. ‘Stretching down.” Referring to the 
chain’s stretching off into Beotia to meet Citheron.—xai ὅτε μέση 
διέζωσται, x. τ. A. “And that, lying in the midst, it is girded by 
strong mountain-heights.” The chief mountains of Attica are Par- 
nes, Brilessus, Hymettus, Laurium (famous for its silver mines), 
Lycabettus, and Pentelicus. 


§ 26. 


σὺ ἐκεῖνο. Jacobs conjectures οὐ κἀκεῖνο.----Μυσοὶ καὶ Tioidae. 
The Mysians were a people of Asia Minor, whose territory lay to 
she north of Lydia, and west of Bithynia. The Pisidians were also 
a people of Asia Minor, whose territory was bounded on the west. 
and north by Phrygia, and on the south by Pamphylia.—aocAéwe. 
Observe that βασιλεύς, being put kar’ ἐξοχήν for the King of Persia, 
stands like a proper name without the article.—épvpvd' πάνυ χωρία. 
«Very strong situations.”—dxotw. This is often, as here, used for 
ἀκήκγα. Compare iv., 2, 8, and Kwhner, ὁ 396, Jelf. 


§ 27, 28. 
μέχρι τῆς ἐλαφρᾶς ἡλικίας. ‘Uptothe time of active youth.” The 
allusion is to the young Athenians called περίπολοις ‘the: patrol.” 
between eighteen and twenty years of age, who formed a sort of 
horse-patrol to gvard the frontier. These two years, therefore, were 
a kind of apprenticeship in arms.—dzAcouévovg. * If armed.”—ue 





296 NOTES TO BOOK III.—CHAPTER VI. 


γάλην de προδολήν, κι τ. Δ. “And prove a powerful bulwarx ior tne 
¢itizens of this country.”—értyeipe: αὐτοῖς. Compare ii , 3, δ.--- ἐὰν 
δέ τι ἀδυνατῇς. “And even if you be unable with respect to any 
one of them,” i. ¢., unable to accomplish any one of them.--xaraicy- 
vveic. ‘ Will you bring shame upon.” 





CHAPTER VI. 
41. 

Γλαύκωνα. This Glauco, son of Aristo, was brother of Plato thw 
philosopher. There was another Glauco, father of Charmides, and 
uncle to Plato. Compare iii., 7, 1.—6r’ ἐπεχείρει δημηγορεῖν. “ When 
he was attempting to harangue the populace.”—oidérw εἴκοσιν ἔτη 
γεγονώς. The young men of Athens, at the age of eighteen, were 
permitted to exercise the rights of free citizens, and to take office 
in the management of public affairs. (Compare Schémann, de Comit 
Athen., p. 76, 105.)—évrav ἄλλων οἰκείων, κι τι A. ‘ Although he 
had both other relations and friends.” —zaica: ἑλκόμενόν τε, κ. τ. A 
“To prevent him from both being dragged down from the bema.” 
The bema was a stone platform or hustings in the Athenian place 
of assembly, ten or eleven feet high, with an ascent of steps 
Sclineider cites, in illustration of the present passage, Plato, Protag., 
p. 139, ς., where it is mentioned, that occasionally wretched orators 
were dragged from the bema, and driven from the assembly by the 
τοξόται, a body of men kept to serve as the police of Athens, and 
deriving their name from the bows (τόξα) with which they were 
armed.—IAdrwva. Aulus Gellius (N. A., xiv., 13) states, that a 
spirit of rivalry and opposition existed between Xenovhon and Plato, 
and asserts that hence there is no mention of the name of the latter 
in the works of the former. Muretus, however, employs the present 
passage to refute him. (Var. Lect., v.,14.) Cobet and Bockh both 
consider the whole story of their rivalry to be a mere fabrication. — 
ἔπαυσεν. ‘Caused him to cease (fromithis conduct).” 


$2. 

ἐντυχὼν γάρ. The particle γάρ refers to the previous paragraph. 
-πρῶτον μὲν εἰς τὸ ἐθελῆσαι, x. τ. A. “He, in the first place, de- 
tained (and led) him into a willingness to listen, by having made 
such remarks as the following.” Compare Anab., vii., 8, 20, where 
εἰς τό with the infinitive likewise occurs.—juiv. “For us.” The 
dativus commodi. Compare Kahner, § 599, Jelf.—vi Ai’, ἔφη, καλὸν 
yap. “To be sure, replied he, for it is an honorable office.” The 


NOTES TO BOOK III.—CHAPTER Vi. 297 


particle γάρ here gives the grounds for the preceding affirmation.— 
εἴπερ τι καὶ ἄλλο, x. τ᾿ A. The Latins have imitated this idiom: S: 
quid aliud in rebus humanis, sc. pulchrum est.—édv τοῦτο διαπράξη. 
‘If you shall have accomplished this object,” 7. e., to stand at the 
liead of public affairs as a statesman.—rov πατρῷο: οἶκον. ‘Your 
father’s family.” In four Parisian MSS., and in the early editions, 
we have τοὺς πατρῴους οἴκους.--- Θεμιστοκλῆς. Compare ii., 6, 13.— 
mepiSaerntoc. ““ Admired of all.” More literally, “looked at from 
on all sides.” 


§ 3, 4. 

ἐμεγαλύνετο. ‘ Began to be proudly elated.” ---ὠφελητέα σοι ἡ πολ 
ἐς ἐστίν. Here the object becomes the subject, and the verbal is 
referred to it as a passive, in the same gender, number, and case, 
like the Latin participle in dus: “the state must be benefited by 
you.”—éx« τίνος ἄρξει. ‘* With what you will begin.”—o¢ ἂν τότε 
σκοπῶν. “Asif he were then considering.” Elliptically put for ὡς 
ἂν διασιωπήσειεν, εἰ τότε oxomoin.—dp’ ἔφη. Compare iii., %, 1. 


§ 5. 
προζόδων. ** Revenues.”—eixdc γοῦν. Compare i., 4, 8. --- λέξον» 
δή. ‘Tell me, then.”—-écac τινές εἰσι. “ΟΝ great perchance 
they are,” 1. ¢., their probable amount.—éru ἔσκεψαι. ‘That you 
have considered them.”—ei μέν τινες αὐτῶν, x. τ. Δ. “If any of 
them may be deficient,” 1. ¢., if any-of these revenues fall short. 
Observe that αὐτῶν depends on τινές, not on ἐνδεῶς ἔχουσιν.----εἰ δὲ 
παραλείπονται, x. τ. Δ. ‘And, if any fail, you may procure an ad 
dition.” 
§ 6. 
τάς ye δαπάνας, x. τ. A. ‘Tell us, at least, the expenses of the 
city.”—djAov γάρ, ὅτι καὶ τούτων τὰς περιττάς, kK. τ. A. “For it is 
evident that you intend to remove also the superfluous ones of these,* 
ἢ. ¢., to remove all superfluous expenditure.—ovdé πρὸς ταῦτά ro 
«.t. A. ‘Neither for these have I ever as yet had leisure.”’ Ob- 
serve that ταῦτα refers to the whole of the previous sentence. Com- 
pare Kuhner, § 383, Jelf.rd μὲν ποιεῖν ἀναδαλούμεθα. “ We will 
defer the making.” The article here, which might have been omit- 
ted, renders the infinitive more emphatic. Compare Kihner, § 670, 
Jelf. | 
ὁ 7, 8. 
ἀπὸ πολεμίων. “Αἴ the expense of her enemies.”—~-»7 A? σφόδρα 
ve. “Yes, indeed, most assuredly so.” Compare i., 2, 9 —érres 
N2 


298 NOTES TO BOOK III.—CHAPTER V1, 


δὲ Sv, κι τ. 2.“ But if he be weaker, he would very likely lose even 
the things that are already his,” 1. e., would lose his all.— τόν ye Sov 
λευσόμενον. “ The minister, at least, who is about to deliberate.” 
ἐὰν μὲν ἡ τῆς πόλεως κρείττων ἦᾧ. * If that of his own state be sue 
perior.” Observe that 7 refers to δύναμις, implied from the previous 
clause.—émiyempeiv τῷ πολέμῳ. Compare ii., 3, 5.—rdv ἐναντίων. 
For τῆς τῶν ἐναντίων.---εὐλαδεῖσθαι πείθῃ. “He may persuade it to 
act with caution.” 


§ 9, 10. 

εἶτα. “And then.” For εἶτα δέ.---οὕτως ye ἀπὸ στόματος. “So 
readily, at least, by word of mouth,” i. ε., off hand, by memory.—ei 
yéyparrai cot, ἔνεγκε. “If it has been written out by you, bring it.” 
--οὐκοῦν, ἔφη, kai περὶ πολέμου, x. τ. Δ. “ Well, then,” said he, “we 
will suspend our deliberating respecting war in the first place.” 
Certain adjectives with an article, in the accusative feminine singu- 
lar, are used adverbially, as τὴν πρώτην, τὴν εὐθεῖαν, &c., where 
some supply ὁδόν. (Kiahner, § 558, Jelf.)\—airév. “Of the things 
involved in it."—d/24 τοι. “" But certainly.” Compare i., 2, 36.— 
ὅτι cot μεμέληκε. Bornemann reads from one MS. ὅτι σοι ἤδη με 
μέληκε.---ὁπόσαι τε φυλακαὶ ἐπίκαιροί εἰσι. ““ Both how many fortress- 
es are in favorable positions.”—ixavoi. “ Sufficient to guard them.” 
—ovubovaeicew. Supply οἱδά ce. Observe that the construction 
changes here, from ὅτε and a future verb, to the infinitive. Com- 
pare Kahner, § 804, 4, ὁ 683, 1, Obs. Jelf. One MS. has συμδουλεύσ 
εἰς, Which Dindorf adopts. 


411. 

νὴ Al, ἔφη ὁ Γλαύκων, κ. τ. Δ. “Yes, indeed, replied Glaucon, I, 
for my part, will advise then to remove all, on account of their being 
kept in such a way that,” &c. After ἔγωγε, supply συμδουλεύσω 
ἀφαιρεῖν, and observe that αὐτὰς φυλάττεσθαι is the same as φυλακὰς 
φυλάττεσθαι.---ὥςτε κλέπτεσθαι, x. τ. Δ. “That the things which are 
in it are stolen from the country.” We have given the conjecture 
of Valckenaer, supported by three MSS., for the common reading 
ὥςτε καὶ ἅπτεσθαι. Zeune, with some early editions, reads ὥςτε καὶ 
βλάπτεσθαι.---τὰ ἐκ τῆς χώρας. For τὰ ἐν τῇ χώρᾳ (ὄντα) ἐξ αὐτῆς 
τῆς τώρας. Compare Kahner, § 647, Jelf.—xai ἁρπάζειν. “Τὸ ρῥ]υπ- 
der also.” This is opposed to κλέπτεσθαι. Not only to be stolen, 
but even to be openly pillaged. —airéc. ‘In person.”—otxody, ἔφη, 
καὶ περὶ τούτων, x. τ. Δ: “Shall we therefore, said he, delay then 
about these things also, when we may no longer be indulging in 


NOTES TO BOOK IUI.—CHAPTER VI. 299 


mere conjectures, but may now have known for certain?” i. ¢., 
when we no longer rest on guesses, but have a certain knowledge 


§ 12. 

εἴς ye μήν, ἔφη, τἀργύρια, x. τ. A. “1 know very well, said he, 
that you have not gone unto the. silver mines.” These mines 
were at Laurium, near the promontory of Sunium. Compare ii., 5, 
2. Observe the strong affirmatory power of μήν.---αὐτόθεν ‘From 
that same quarter.”—ot yap οὖν ἐλήλυθα, ἔφη. “(You are right), 
said he, fer I have not indeed gone.” The particle οὖν, added te 
γάρ, marks the truth of the assertion. (Kihner, § 737, 2, Jelf.)— 
βαρύ. ‘ Unhealthy.”—airn ἡ πρόφασις. ‘ This excuse.”—oxdrro- 
ua. ‘I am trifled with.” This is the reading of five MSS. and 
some early editions. The Aldine and many subsequent editions 
have σκέπτομαι. But the best Attic writers hardly ever use the 
present σκέπτομαι. Jacobs reads σκέψομαι. “I will visit them.” 
Kihner agrees with Bornemann in preferring σκώπτομαι. The young 
man, as the latter editor remarks, wishes the subject to be gravely 
discussed, and Socrates, perceiving his wish, abstains after this from 
every thing ironical. 


§ 13. 


καὶ πόσον χρόνον, κ. τ. Δ. ‘* Both for how long atime the corn | 
produced from our territory is sufficient to support the city.””—zpoc- 
“δέεται. Supply ἡ πόλις. The subject of one sentence is often sup- 
pliec from the object of a preceding proposition. (Kahner, § 893, 
a., Jelf.) One MS. has προςδεῖται. Compare i., 6, 10.—roiré ye év- 
δεῆς ‘*In want as respects this in particulat.”” Observe here the 
construction of ἐνδεής with the accusative, and consult on this usage 
the remarks of Kiihner, ad Cic., Tusc.; v., 28, 81. One MS. has 
τούτου ye, which some editors have received.—déA2’ εἰδώς, ἔχης. 
“Βαϊ that, from accurate knowledge, you may be able.” —elye δεήσει. 
“Tf it will be incumbent (on me),” 7. e., if I shall have to. 


§ 14. 


ἀλλὰ μέντοι. “Yet assuredly.”—dv προςδέεται. ‘* Which it re- 
quires.” The common text has προςδεῖται.---ἐκ πλειόνων ἢ μυρίων 
οἰκιῶν. Boeckh (Publ. Econ. of Athens, i., p. 43) shows that Athens 
with the harbor Pireus, had inhabitants to the number of one hund 
red and eighty thousand, i. e., including males and females, bond and 
free. In the region of the silver mines there were twenty thousand 
persons, and throughext the country region about three hundred thou- 


300 NOTES TO BOOK III.—CHAPTER VII. 


sand, so that the whole number of the Attic population would be about 
half a snillion.—oixidy. By οἰκίαι are here meant “houses ;” by 
οἴκων in the next sentence or clause, ** households” or + families.” 
—rdv rod Beiov. “That of your uncle, for instance.” The indi 
vidual here referred to was Charmides. Compare iii., 7, 1.—déeraz 
δέ. “For he stands in need of help.”—xai πλείοσιν ἐπιχειρήσεις 
« You will even attemp: to do so for more.”—éy τάλαντον. The 
weight of course is here meant, not a sum of money. The talents 
of weight most in use were the Euboic or Attic talent (here meant), 
equal to almost fifty-seven pounds, and the ginetan, equal to about 
eighty-two and one quarter pounds. 


ὁ 1δ, 16. 

πείθεσθαί μοι. “To follow my advice.”—yerd τοῦ ϑείου. . “In- 
cluding your Ὁπ0]6.᾽.--δυνήσεσθαι ποιῆσαι πείθεσθαι. Here are three 
connected infinitives, without any other word intervening ; a cir- 
cumstance not uncommon in Greek authors. Compare iv., 6, 6. 
Cyrop., i., 3, 13. Matthia, § 545, Obs.—gvaAdrrov. ‘Take care.” 
Observe the force of the middle.—rov etdofeiv. ‘Of reputation.” 
—cgarepév. * Shippery.”—évOvyod δὲ τῶν ἄλλων, x. τ. Δ. “ Think, 
too, of the rest of men, as many as you k1ow to be such as appear, ’ 
&c. For the genitive after ἐνθυμεῖσθαι, consult Matthia, ᾧ 349. 

§ 17, 18. 

ἐνθυμοῦ δὲ καὶ τῶν εἰδότων, x. τ. 2. “Then think, too, of thos® 
who know what they both say and do,”’ ἡ. ε., who know the subjects 
on which they speak, &c¢.—éx τῶν μάλιστα ἐπισταμένων ὄντας. “To 
be of the number of those who have most knowledge.” —zepd κατ- 
ἐργάσασθαι, x. τ. Δ. ‘Endeavor to bring about as much as possi- 
ble the actually knowing those things which you wish to perform,” 
i. δ.» endeavor really to become most skilled in what you wish to at- 
tempt.—dievéyxac. “ Having surpassed.”—ré τῆς πόλεως πράττειν. 
Compare i., 6, 15. 





CHAPTER VII. 
$1. : 
Χαρμίδην. Charmides was the son of the elder Glauco, a 
uncle to Glauco the younger. He was uncle also, by the mother’s 
side, to P_ato, who introduces him, in the dialugue which bears his 
name, as a very young man at the commencement of the Pelopon- 
nesian war. He was a‘great favorite with Socrates. In B.C 404, 


tt 


NOTES TO BOOK III.—-CHAPTER VII. 301 


te was one of the ten who were appointed, over and abové the thirty 
tyrants, to the special government of the Pireus, and he was slain 
fighting against Thrasybulus at the battle of Munychia in the same 
year.—aiéAoyov. ‘* Worthy of estimation.” -- προςιέναι τῷ δήμῳ. 
“ΤῸ appear before the people,” i. e., to speak in public.—rovc oreoay- 
trac ἀγῶνας νικᾶν. ‘To conquer in the games where crowns are 
given as prizes,” 7. e., in the greater games. The four great games 
are particularly meant. The Grecian games were divided into two 
classes, the oregaviraz and the ϑεματικοί. In the latter, rewards or 
prizes other than crowns were proposed.—dyéva¢g νικᾶν. Verbs 
signifying to fight, contend, conquer, &c., take an accusative of the 
war, contest, or victory, or of that wherein it consists. Compare 
Kihner, § 564, Jelf.—drov, ὅτι, ἔφη. A similar collocation of words 
occurs at iv., 2, 14; iv., 4,23. The more usual arrangement is δῆ" 
λον, ἔφη, ὅτι.---μαλακόν τε καὶ δειλόν. Supply εἶναι νομίζω 


ᾧ 2, 8. 

ὀκνοίη δή. ‘Should hesitate {μογθαροη."---δυνατὸν ὄντα. “Though 
fully capable.”—xai ταῦτα, ὧν ἀνάγκη, x. τ. Δ. “And that, too, of 
those things in which it is necessary for you to take part, especially 
as being acitizen.” The full form of expression would be, καὶ ταῦτα, 
ἐπιμελεῖσθαι τούτων, Ov, κ. τ. λ.---τὴν ἐμὴν δύναμιν. * My ability.”— 
ταῦτά μου καταγιγνώσκεις. ‘*Do you thus condemn me.”—év αἷς 
σύνει τοῖς τὰ τῆς πόλεως πράττουσι. ‘In which you associate with 
those who do manage the affairs of the state.” 


ὁ 4. 

ἰδίᾳ τε διαλέγεσθαι, x. τ. Δ. ‘* Both to discuss matters in private, 
and to exhibit one’s powers before the people at la:,re,” 7. ¢., when 
met in full assembly.—dpcOueiv. ‘To count.”—otdév ἧττον. “No 
less accurately.”"—xard μόνας. ‘In private.” The same as κατ᾽ 
ἰδίαν. Bos supplies. χώρας, but Kihner gives the preference to dv- 
νάμεις.---οὗτοι καὶ ἐν TH πλήθει, κι τ. Δ. The demonstrative pronoun 
is here brought in for the sake of emphasis, so that οἱ κιθαρίζοντες 
becomes a nominative absolute, or, in other words, an instance of 
anacoluthon 


ὁ 5, 6 
ἔμφυτά te ἀνθρώποις ὄντα. ‘ Are both things naturally implanted 
in men.” With the names of inanimate things the neuter plural ‘is 
frequently used, without any regard to the gender of the subjects.— 
«ai παριστάμενα. * And affect us.” The verb παρέστασθα; is often 


302 NOTES TO BOOK IIL.—-CHAPTER VII. 


used with respect to fear, hope, desire, and other affections of tne 
mind. Compare Haase, ad Rep. Lac., iii., 2, p. 94.—kai σέ ye διδάξ- 
wy, κι τι Δ. “ And yet, saij he, 1 am impelled to inform you.” Ob- 
serve that καί has here th» force of cairo: or καὶ μήν. Verbs of mo- 
tion are accompanied regularly by participles future, to express the 
object of the verb. Compare Matthia, § 566, 6.—aicyiver. “ You 
are, nothwithstanding, ashamed.”—roi¢ yvageic αὐτῶν. “ΟΥ̓́ the 
fullers among them.”’—roig ἐμπόρους. “The merchants.” The ἐμ’ 
πόροι Were properly those merchants who embarked and traded per 
sonally from port to port; and hence they are here opposed to οἱ ἐν 
τῇ ἀγορᾷ μεταδαλλόμενοι, “those who barter wares in the market- 
place.”—5 τι ‘In what way.”—ovvicrara. “18 composed.” 


§ 7. 

τί δὲ οἴει διαφέρειν, x. τ. A. ‘In what, then, do you suppose that 
what you are doing is other than that a man, who is superior to those 
practiced in the palestra, yet fears the untrained ?” i. ¢., in what do 
you suppose that your conduct differs from that of him who, being 
superior to the practiced athlete, yet fears the untrained? Kéhner 
well expresses here the force of διαφέρειν by aliud esse quam, or 
prestabilius esse quam. Observe, too, the force of ἀσκηταί, as ἀ6- ᾿ 
noting athletes regularly trained in the palestra, and opposed to the 
ἰδιῶται, Who are altogether unacquainted with gymnastic training. 
-οοὐ γὰρ τοῖς πρωτεύουσιν, x. τ. Δ. ‘ For.do you not, although easily 
holding conference with those who are superior officers in the state, 
some of whom hold you in contempt, and although far superion to 
those who practise the addressing the people, nevertheless shrink 
from delivering your sentiments,” &c.—xarazegpovnxéciv. Com- 
pare the explanation of Kihner, as elucidating the force of the per- 
fect here: ** Perfectum indicat ...-.. contemsisse et adhuc in con- 
temtu habere.” 

Ὁ 8,9. 

καὶ γὰρ οἱ ἕτεροι, ἔφη. ‘(Very true), for even the others, said he, 
«whom you meet in private, do so).”"—ei ἐκείνους, ὅταν τοῦτο rower, 
κι τ Δ. “Tf, easily putting down those persons whenever they 
may attempt this, you nevertheless think that you shall not be able 
in any way to manage these.” The particle dé often stands thus, 
especially in Attic writers, after a protasis, or after a participle which 
has the effect of a protasis. (Matthia, ὁ 616, 3."--προςενεχθῆναι 
Observe that προςφέρεσθαΐ τινι signifies, “ to conduct one’s self to- 
ward one,” “to treat any one in a particular way,’ and hence, “te 


NOTES Tu BOOK [Π|π ΟΡ ΑΡΤΕΝ VIII. 3803 


manage,” &c.—yahi. Comparei., 4, 17.—pi ἀγνόει σεαυτόν. Cio 
ero seems to have imitated Xenophon (ad Q. Fratr., iii., 6): “ Ces- 
sator esse noli (μὴ ἀποῤῥᾳθύμει), et illud, γνῶθι σεαυτόν, noli putare ad 
arrogantiam minuendam solum esse dictum, verum etiam ut bona nostra 
norimus.”’—dpunkotec ἐπὶ τὸ σκοπεῖν, κι τ. Δ. “ Having rushed with 
eager curiosity to scrutinize the affairs of οἵ 6 5." - μὴ οὖν ἀποῤῥᾳ 
θύμει τούτου! * Do not, then, abstain rrom this through ind lence.” 
—mpo¢ τὸ σεαυτῷ προςέχειν. “ΤῸ attend to your own powers.” 





CHAPTER VIII. 
§1. 

᾿Αριστίππου. Aristippus has been already alluded to,i.,2,6. ‘Lhe 
genitive here might have been a dative after ἀπεκρίνατο, but it is 
used for greater emphasis.—iAéyyerv τὸν Σωκράτην. ‘To confute 
Socrates.” The form Σωκράτην is given here in accordance with 
five MSS., instead of the common reading Σωκράτη.---τὸ πρότερον 
In book ii., 6. 1.—ody ὥςπερ of φυλαττόμενοι, x. τ: Δ. “Not in the 
style of those who are on their guard lest their discourse may in 
any way be turned against them ; but that, being persuaded (of the 
truth), they, (his followers), might most readily perform their duty.” 
We have retained the common reading πράττοιεν. Kiihner, follow- 
ing three of the MSS., gives πράττειν. The meaning is this: Soc- 
rates did not answer in the method of those who take great pre- 
cautions to gain the better in argument, caring little whether their 
reasoning be just or false ; but he replied in the manner of those” 
who, free from all vain sophistry, seek truth alone, being imbued 
with the idea that what ought to be done, they should do. (Kiuhnerj 
ad loc. Wheeler, ad loc.) 


§ 2. 

ὁ μὲν γάρ. Aristippus is meant.—ei εἴποι. ‘In case he should 
mention,” 7. e., in reply.—olov. ‘* As, for example.” In what fol- 
lows after οἷον we have a species of attraction, for οἷον ἢ ovriov.... 
ἢ ὑγίεια... . ἢ ῥώμη... .. ἢ τόλμα ἐστίν.---ὅτι, ἐάν τι ἐνοχλῇ ἡμᾶς, 
x. τ᾿ Δ. “That, in case any argument disconcert us, we stand in 
need of that which will cause our difficulty to cease,” 2. e., of that 
which will free us from our difficulty. Socrates, as Kihner remarks, 
answered Aristippus as he thought it best and most prudent to an- 
swer him, namely, by denying any thing to be absolutely good, and 
asserting good only to exist in reference to some other object: and 
in this mode of answer was included therefore an antidote (τὸ παῦσον" 


304 NOTES TO BOOK III.—CHAPTER ὙΠ] 


against Aristippus, who sought ἐνοχλοῦν τὸν Σωκράτην oy a captious 
interrogation.—zoreiv. Observe that ποιεῖν is here equivaient in 
fact to ἀποκρίνεσθαι, the verb ποιῶ, like the Latin faci, Leing fre- 
quently made to supply the place of a verb that has p.eveded, by 
means of a general reference to it. 


> 43. 


el τι οἶδα πυρετοῦ ἀγαθόν. ‘ Whether I know any thing good ἴοι 
a fever.” Observe the peculiar construction of ἀγαθός with the 
genitive, and consult Kahner, § 100, Jelf.— ἀλλὰ μήν. “ Well, 
then.” —6 μηδενὸς ἀγαθόν ἐστιν. ‘* Which is good for no one thing.” 
The Socratic doctrine, as here laid down by Xenophon, is this, that 
nothing is good or useful of itself, but only with refurence to some- 
thing else.—otre δέομαι. “ΝΟΥ do I want (to knw it).” Supply 
ἰδέναι 


§ 4. 

ὡς οἷόν τε μὲν οὖν, x. τ. Δ. ‘ Nay, said he, some are as dissimilar 
as possible.” Observe that μὲν οὖν here has somewhat the force 
of the Latin immo.—r6 καλῷ πρὸς δρύμον. “To one who is beauti- 
fully formed for running.”—xaAdc¢ πρὸς πάλην. This reading Ernesti 
introduced, in place of the common one καὶ ἄλλος πρὸς πάλην.--- 
καλὴ πρὸς τὸ προδαλέσθαι. ““ Handsomely formed for flinging in 
front of one’s self,” i. ¢., for defence in front.—d¢ ἔνε ἀνοιοιοτάτη. 
ξ As dissimilar as possible.” 


ὁ δ. 

* οὐδὲν διαφερόντως, ἔφη, κι τ. Δ. “ You answer me, said the other 
in no respect differently than when,” &c., i. ¢., you give an answer 
now no way different from your previous one when I asked you, 
&c.—a2.20 μὴν ἀγαθόν, ἄλλο δὲ καλὸν εἶναι. ‘ That the good is one 
thing, indeed, and the beautiful another.” More literally, “ that one 
thing indeed is good, and another thing is beautiful.”—6r: πρὸς ταῦτα 
πάντα, kK. τ. A. That all things are both beautiful and good, with 
reference to the same things,” 7. e., that with reference to the same 
things, all that is beautiful is also good.—7 ἀρετὴ... . ἀγαθόν. Com- 
pare ii., 3, 6.—rd αὐτό τε καὶ πρὸς τὰ αὐτά. “In both the same way, 
and with reference to the same objects.” ---πρὸς ταὐτὰ δὲ καὶ τἄλλα 
πάντα, x. τ. Δ. ‘And all the other things which men use are con- 
sidered both beautiful and good with reference to those same things, 
with reference to which they may be useful,” i. ¢., are considered 
deautiful and good with reference to their utility. 


NOTES TO BOOK III.—-CHAPTER VIII. 305 


ὁ 6, 7. 

κόφινος κοπροφόρος. “A dung basket.”—v7 Δία. Compare i., 2, 
9 —idv πρὸς τὰ ἑαυτῶν ἔργα, x. τ. Δ. “If the former be beautifully 
formed, and the latter badly, for their respective uses.”—Aéyec¢ ov, 
ἔφη, x. τ. Δ. ‘Do you mean, said he, that the same abstract things 
are beautiful and yet hideous 1" ---καὶ νὴ Δί᾽ ἔγωγ᾽, ἔφη, κ. τ. A. “(Yes,) 
and indeed I, for my part, replied he, (say) that they are both good 
and evil.”—ré re λιμοῦ ἀγαθόν, πυρετοῦ κακόν ἐστι. For instance, 
food. ‘So, again, τὸ πυρετοῦ ἀγαθόν is abstinence.—rpoc ἃ ἂν εὖ ἔχῃ. 
“With reference to those things for which they may be good and 
proper.” 


§ 8. 
καὶ οἰκίας δὲ λεγων, x. τ. A. ‘And again, when he said that the 
same houses were both beautiful and useful,” 7. e., that those which 
were beautiful were also useful.—ola¢ χρὴ οἰκοδομεῖσθαι. ‘* What 
kind of houses we ought to build.”—dpdé ye τὸν μέλλοντα, κ. τ. A. 
“Ought not a man, who intends to have a house such as he ought 
(to have), to plan it in such a way that it shall be,” &c. 


§ 9. 

τούτου δὲ duoAoyouuévov. “ And this being admitted (by his hear- 
ers) ’—éeidy δὲ καὶ τοῦτο συμφαῖεν. ‘And when they used to as- 
sent to this also.” 6 optative sometimes represents-an action as 
of frequent recurrence. Hence Kiihner supposes that Socrates often 
discoursed with his friends on the proper method of constructing 
house. Compare i., 2, 57.—ei¢ τὰς παστάδας. “ Into the piazzas.” 
The παστάς was a kind of colonnade or piazza, somewhat resem- 
bling the Homeric αἴθουσα, or porch in front of the house.—irép ἡμῶν 
αὐτῶν καὶ τῶν στεγῶν. ‘Over our heads and above the roof.”—} 
ἀποκλείηται. ‘May not be shut out.”—uy ἐμπίπτωσιν. ‘May not 
blow upon it strongly.” 


§ 10. 

ὡς δὲ συνελόντι εἰπεῖν. “ But to speak briefly.” With συνελόντι 
supply λόγῳ. The verb συναιρέω means literally, in this construc- 
tion, to bring matters into a small or brief compass. Observe, more- 
over. that the infinitive is put after particles, especially after ὥςτε 
and ὡς, for the simple wt with the subjunctive in Latin, or the En. 
glish “to.” (Matthia, § 545.)—avréce. ‘The owner himself,” 7. e, 
the owner and cecupier of the house. Compare Hermann, ad Vig. 
Pp. 733.—kai τὰ ὄντα ἀσφαλέστατα τιθοῖτς. ‘* And might most safely 


ΕΣ 


306 NOYES TO BOOK HIl.—CHAPTER IX. 


store uy his property.” Bornemann reads τίθοιτο, and so Matthie 
(ὁ 213, 3), resaarking that the optative present passive and 2d aor 
mid. of τίθημι and inus, in Attic, have frequently the form of the 
optative of a baryton verb, in which case the accent is drawr i ack, 
as in the imperative. The testimony, however, of the ancient gram- 
marians is for the most part opposed to this. Compare Gotéling, 
Greek Accent, p. 24, Eng. transl. — γραφαὶ δὲ καὶ ποικιλέαι, κ. τ. A. 
“ But paintings and decorations (on the walls) deprive one of more 
pleasurable feelings than they afford.” The portion of thé build- 
ing reserved for these was wholly excluded from the rays of the sun, 
and therefore cold and cheerless in winter. By ποικελέαι appear to 
be meant frescoes, and in this sense Hermann also here understands 
them, remarking, “ ποικιλίας wntelligenda esse censeo ornamenta pa- 
tetibus illita, gue ποικίλματα dicta in Ccon., ix., 2.” 

ναοῖς ye μὴν καὶ βωμοῖς, x. τ. 2.“ For temples and altars, how- 
ever, he said the most becoming place was that which, being most 
epen to the view, might be most free from the tread of men.” Al- 
tars and temples, but more particularly the latter, were usually sur- 
rounded by a circuit wall (περιδόλῳ), the area included within which 
was usually thickly planted with trees and shrubs. Socrates dis- 
approves of this arrangement, since he wished the place to be fully 
exposed to view, as if the worshippers could thus fancy that they saw 
the deity before them, and could address him as.if present. (Kahner, 
ad loc. Wheeler, ad loc.)—jdv μὲν γὰρ. «. τι. “For that 
it was pleasant to pray the moment one beheld it, and pleasant, too, 
to approach it in perfect purity.” Observe the force of the aorist in 
denoting an instantaneous action; and, with regard to the latter 
clause, compare the explanation of Schittz: “ Si via, que ad templum 
ducat, parum frequens sit, facilius adituri ab omni piaculo puros se 
servare possint.” 


΄ 





CHAPTER IX. 
$1; 2. 

ἡ ἀνδρία πότερον, x. τ. Δ. ‘* Whether courage was acquired by 
education or endowed by nature.” More literally, “ was a thing to 
be taught or natural.” The substantive is placed before πότερον to 
make it more emphatic. Compare ii., 7, 8.--- φύεται. “Is formed 
by nature.”’-—7pd¢ τὰ δεινά. ““1Ὸ encounter dangers.” --- ἔθεσι. ““1η- 
stitutions,” i. ¢., national usages.—réAuy. ‘In ἀατίπρ.".--- πᾶσαν φύ- 
cw μαθήσει, x. τ. Δ. “That every nature is increased with regard 
to courage by instruction and training.” The same sentiment oc- 


NOTES TO BOOK IlI.—CHAPTER IX. 307 


curs in ii., 6, 39.---ὠἀσπίδας καὶ δόρατα. The ordinary mode of Gre- 
cian arming is meant, and the Lacedemonians are named as form 
ing the truest type of Grecian bravery.—oir’ dv... . ἐθέλοιεν ἄν 
Heindenburg conjectured οὔτ᾽ av. But the particle ἄν is often re- 
peated in the same proposition, for greater emphasis. Compare i, 
4, 14.---ν πέλταις καὶ ἀκοντίοις. ‘ Equipped with bucklers and jav- 
elins.”. The usual Thracian mode of arming. Observe here the 
force of év. The leading idea is that of being in, being inclosed 
within, and hence being arrayed in.—éy τόξοις. ‘* Armed with bows.” 
The Scythians were expert archers, the bow being their national 
weapon. 


ὁ 3. 
emi τῶν ἄλλων πάντων. “In all other instances.” The prepost- 
tion ἐπί is thus used with a genitive after verbs signifying “to 
understand, see, judge, say, show,” &c. (Kihner, § 633, 1.)—xai 
ἐπιμελείᾳ πολὺ ἐπιδιδόντας. ‘And improving much by careful 
practice.”—roi¢ εὐφυεστέρους “The more talented.”—dfdAoyor 
“Worthy of mention.” ι 


§ 4. : 

σοφίαν καὶ σωφροσύνην. ““ Wisdom and temperance.” By σοφίαν 

is here meant the knowledge of virtue. In iv., 6, 7, he defines it 
as being identical with ἐπιστήμη. By σωφροσύνη, again, is meant 
virtuous conduct in general. The one of these always follows 
the other, and both ought to be united in the same individual. ‘Ac- 
cording to the opinion of Socrates, therefore, no one can be συφός; 
that is, acquainted with all that is right and good, without being at 
the same time σώφρων.:--ἀλλὰ τὸν τὰ μὲν καλά, κ. τ. Δ. © “+ But he 
judged that the man who knew the things that were beautiful-and 
good, (and also knew how) to practise them (both), and the man 
who knew the things that were disgraceful, (and also knew how; 
to guard against them, was both wise and temperate.” We have 
adopted here, with Kitihner, the explanation of Lange, who regards 
the participles γιγνώσκοντα and εἰδότα as each, in effect, placed twice, 
that is, the expression in the text is the same as τὸν τὰ μὲν Καλά τε 
καὶ ἀγαθὰ γιγνώσκοντα καὶ γιγνώσκοντα χρῆσθαι αὐτοῖς, Kal Τὸν τὰ 
αἰσχρὰ εἰδότα καὶ εἰδότα εὐλαδεῖσθαι. The regular form of expres- 
sion would have been as foilows: ἀλλὰ τὸ τὰ μὲν καλά τε καὶ ἀγαθὰ 
γιγνώσκειν καὶ χρῆσθαι αὐτοῖς, καὶ τὸ τὰ αἰσχρὰ εἰ “καὶ εὐλαθεῖ- 
σθαι σοφοῦ τε καὶ σώφρονος ἔκρινε. The explanation Β given Wil] 
gave tae necessity of any alteration of the text, as is rashly done 


308 NOTES TO BOOK HI —CHAPTER ΙΧ. 


by several editors.—obdév ye μᾶλλον, x. τι 2. “That they were re 
more so than both the unwise and intemperate.” We have giver 
ἀκρατεῖς, the reading of four MSS., in place of the common reading 
cuabeic.—ix τῶν ἐνδεχομένων. “From every thing possible,” ὁ. ¢, 
by all possible means. 


ᾧ δ. 

ἔφη δὲ καὶ τὴν δικαιοσύνην, x. τ. Δ. The train of reasoning of the 
whole passage is as follows: Justice and every othe: virtue is wis. 
dom ; but all just and virtuous things are also beautiful and good, 
he who knows all that is beautiful and good (i. e., sapiens, coddc), 
will prefer nothing else to these ; and so (οὕτω) the wise man will do 
all that is beautiful and good.—otre τοὺς μὴ ἐπισταμένους δύνασθαι 
πράττειν, x. τ. Δ. Nor would they who were not acquainted with 
them be able to effect thém, nay, would actually commit error if 
they attempt them.’’ Observe that ἄν continues its force through- 
out the whole of this clause.—djAoy εἶναι ὅτι. . . . σοφία ἐστί. For 
ὅτι σοφία εἴη. Compare i., 1, 13.-- δικαιοσύνη. The names of virtues 
and vices are often used without an article. The article which im- 
mediately follows is added on account of the adjective daAy. It is 
omitted in one Paris MS. 


ὁ 6. 

μανίαν ye μήν. Compare i, 4, 85.---τὴν ἀνεπιστημοσύνην. “Ig- 
norance in the abstract.”—xai μὴ ἃ olde, x. τ. A. “To imagine as 
well as actually believe that one knows, not what he knows, (but 
what he really dues not know),”’ &c. When a negative is prefixed 
to an article or a relative, a conjunction or preposition, it may not 
be separated therefrom, for it is attached to it for the purpose of 
making or suggesting an antithetical clause to be supplied in the 
mind ; thus, the full expression here would be, μὴ ἃ oidev, ἀλλ᾽ ἃ ug 
oldev. ‘Not what he knows, but what he does not know,” i. ¢., 
᾿ς simply, ‘what he does not really know.”—rod¢ μέντοι πολλούς, x. 
τ. “He said that the multitude indeed do not say that those 
are mad who err in those matters of which the many are ignorant, 
bet call,” &c¢.—dy of πολλοὶ γιγνώσκουσι. ‘The attraction of the rel- 
ative is here owing to the omission of the demonstrative pronoun. 

ἊΨ 

§ 7. 

μέγας αι εἶναι. “Think himself to be so tall.” Observe 
the Te li the nominative with the infinitive ; and. more- 
over, the emphatic position of of rus, literally, “tall to sucha degree " 


ae 


NOTES TO BOOK ΠῚ —CHAPTER IX. 309 


~ τοῦ τείχους. ‘Ofthe city-wal! ’—aipecba. ‘To lift up.”—7 ἄλλῳ 
tw ἐπιτίϑεσθαι, x. t.2. ‘Or te undertake any other of the things 
manifest to all that they are impossible,” i. ¢., of the things that 
are manifestly impossible in the eyes of all. Literally, «to attack 
any other,” &c. Observe that τῳ is Attic for τινί.---μ᾿εγάλην πα- 
ράνοιαν. ‘A great aberration of intellect.” 


§8. 

6 τι εἴη. ‘¢ What kind of a thing it might be.” The relative pro- 
noun is put in the neuter when it refers to a thing generally, 
whether masculine or feminine. ‘The expression 6 rv εἴη is regular, 
like the Latin ‘ guid sit invidia,” which refers to the determination 
of the class of objects to which any thing belongs ; whereas, on the 
contrary, in ὅςτις εἴη, “ qualis sit invidia,” the classis considered as 
determined, and the aaguestion only is put, what other qualities be- 
sides the thing has. Compare Matthie, § 439. Kihner, § 820, 1, 
Jelf.—obre μέντοι. Observe that μέντοι is here equivalent to dé, and 
compare li., 3,5; iv., 4, 7.--τὴν γιγνομένην. ‘ That which arises.” 
—povouc φθονεῖν. ‘* That those alone felt envy.” —Savuatovrwy.... 
εἰ. Comparei., 1,13.—g:Adv τινα. ‘“* Having a friendly feeling to- 
ward any person.”—otitwe ἔχουσιν. ‘ Are so disposed in feeling.” 
--κακῶς μὲν πράττοντας. Compare i., 6, 8.---εὐτυχούντων. Genitive 
absolute.—rodro δὲ φρονίμῳ μὲν ἀνδρί, x. τ. A. That this, however, 
could not happen to a wise man,” ὁ. 6.7 that this feeling could not 
arise in the breast of the wise man. 


Ὁ 9. 

σχολήν. ‘Idleness.”—ri εἴη. For 6 te εἴη. Compare notes on 
previous section.—zo.obvrac μέν Tt ὅλως ἅπαντας, kK. τ. A. ‘He said 
that he found all men, upon the whole, doing something, yet still the 
most of them idle.”—zovetv τι. “Attempted to do something.” — 
σχολάζειν. ‘* Were in reality idle.”—iéva: πράξοντας. “Τὸ go and 
du. —a76. μέντοι τῶν βελτιόνων, x. τ. A. “That no one, however, 
nad leisure to pass from the things that were better to those that 
were worse,” i. ¢., to leave a good occupation for a bad one. The 
verb σχολάζειν is often construed with a simple infinitive.—rodrov, 
ἀσχολίας αὐτῷ οὔσης, κι τ. A. “He said that this one really acted 
badly in this, because he had no leisure,” ἡ. e., that he, there being 
employment for him, &c. 


+4 


§ 10, 1. 
βασιλεῖς © Compare ii., 2, 14.---ὐπὸ τῶν τυχόντων. “ΒΥ the com 
mon people.” Compare i. 1 14.—rode κλήρῳ λαχόντας. “ Those 


810 NOTES TO BOOK III.—CHAPTER ΙΧ 


chosen by lot.”—dérére.. . ὁμολογήσειε. Compare i., 2, 57.- --ἐπδ᾽ 
“δεΐίκνυεν Ev τε νηΐ, x. τ. Δ. “He used to show that, in a snip, the 
one who understood matters was the actual commander.” Reiske 
would add κυδερνᾶν, but without necessity, for ὁ ἐπιστάμενος is fre- 
quently, as here, used absolutely.—ol¢ ὑπάρχει τι ἐπιμελείας δεόμε- 
νον. “Who have any office requiring care.”—dv μὲν αὐτοὶ ἡγῶνται, 
«.t. 2. “If they think that they are acquainted with it, take care 
of it themselves; but if they do not think that they understand it,” 
&c,—ty δὲ radacig. “In wool spinning, moreover.” ὁ 


§ 12, 13. 

μὴ πείθεσθαι τοῖς ὀρθῶς λέγουσι. ““ “Not to yield obedience to up- 
right advisers.”—xai πῶς ἄν, ἔφη, μὰ τ. 2. “And how is it pos- 
sible that he should not obey, especially since there is a sure penalty 
impending if one obey not,” &c. Kaé implies wonder at the begin- 
ning of a question, in which the inquirer takes up what has been 
said, and turns it into an argumentum ad absurdum. Compare iit., 
13,6; iv., 4, 10.—rév ed φρονοῦντα. ‘A prudent monitor.”—rov δὲ 
ἀποκτείνοντα. x. τ. 2. “ What, said he, do you think that the man 
who slays the best of his allies,” &c. Ernesti, Dindorf, and Bor- 
nemann read ἀποκτείναντα from Stobeus and one Paris MS. Sauppe 
explains this aorist as implying an unsuccessful attempt; but Kth- 
ner and Jelf reject this signification of the tense. (Kuhner, ὁ 403, 
Obs. Jelf.) We have adopted, therefore, the ordinary reading, name- 
ly, the present participle, as implying a frequency of action, “he 
who slays,” “who is in the habit of slaying.”—#, ὡς ἔτυχε, ζημιοῦ- 
σθαι. “Or is punished lightly.” Literally, «is punished as it hap- 
pens,” i. ¢., in any ordinary way.—oiro. “ΒΥ such conduct” 
This refers to ταῦτα ποιοῦντα. , 


§ 14. ; 

δμψακί, “Object οὔβίυάν.᾽".---εὐπραξίαν. ‘Virtuous conduct.’ 
—rév μὲν οὖν τοὐναντίον, x. τ. Δ. “1, for my part, said he, think 
fortune and action altogether opposed to one another,” i%., diamet 
rically opposite. Socrates now proceeds to set his inquirer right 
For when Socrates answered εὐπραξίαν, the other took this term it 
its ordinary sense of “prosperity,” or ‘success in life,” and im 
mediately asked him whether “ good fortune,” or accidental pros 
perity, was an object of study. The philosopher now proceeds t 
lay down clearly the distinction between the two terms.—rd μὲν ya, 
μὴ ζητοῦντα, κι τ. Δ. ‘For I think that a person’s meeting casually 
with any one of the things that are needed, without seeking for the 


ΟΣ oa 


NOTES TO BOOK III.—CHAPTER Χ. 911 


same, is good fortune; while, on the other hand, I consider one’s 
succeeding after having learned and practiced any thing, to be good 
conduct ; and they who aim at this appear to me to do well.” 


§ 15. 


τοὺς τὰ γεωργικὰ εὖ πράττοντας. * Who, (understanding them), 
practice rightly the things appertaining to agriculture.”—rdv δὲ 
μηδὲν εὖ πράττοντα, κι τ. Δ. While, on the other hand, he said that 
the man who did nothing zealously (and. understandingly) was 
neither useful for any thing, nor loved of the gods.”” The student 
will not fail to perceive the mode in which Socrates plays upon the 
meaning of εὖ πράττειν. 





CHAPTER X._ __ 
δ 1. ἃ as ῃ 

ἀλλὰ μὴν καί, κι τ. A. ‘But besides this, indeed, if he at any 
time entered into conversation with any one of those who were ac- 
quainted with the arts,” ἡ. e., with any artist. Observe here the 
peculiar force of ἔχω, “to hold any thing as one’s own,” “te be 
possessed of or familiar with a thing.”—épyaciac ἕνεκα. ‘ For the 
sake of gain.”—xal τούτοις. ““ΤῸ these also.” This pleonastic καί 
is added here in consequence of ἀλλὰ μὴν καί above.—eice20av μέν 
The particle μέν refers to δέ in § 6.---Παῤῥάσιού. Parrhasius was 
one of the most celebrated of the Greek painters, and a native of 
Ephesus. He practiced his art, however, chiefly at Athens. His 
peculiar merit consisted, according to Pliny, in accuracy of drawing, 
truth of proportion, and power of expression. “Judging from the 
tenor of the present conversation, he appears to have been quite a 
young man when it took place. He did not, in fact, attain to his 
highest celebrity until after the death of Socrates.—ypagixj ἐστιν ἡ 
eixacia τῶν dpwuévov; “Is painting the representation of visible 
objects?’ Observe that the predicate has here the article, while 
the subject is without it.. ‘The subject.stands.thus.as a general no- 
tion, while the predicate with the article expresses something defi 
nite. There is no need, therefore, of our reading, with some editors 
ἡ γραφική ἐστιν eixacia.—yovv. ‘Atleast, however.” —dia τῶν xpw 
μάτων ἀπεικάζοντες ἐκμιμεῖσθε. “ Representing by means. of you’ 
colors, you closely imitate.” Observe the force of ἐκ ir cc mpositior 


L poenaig st ae Ὅρα τ 
Cgopovodvrec. “In depicting, ᾿ἐ 6. when you depict.—évi ἀνθρῷ ὦ 


" 


812 NOTES TO BOOK IJI.—CHAPTER X. 


“ With any one man.”—éAa τὰ σωματα καλὰ ποιεῖτε φαίνεσθαι. Yoo 
make your bodies to appear beautiful in all their parts.” Compare 
the explanation of Kahner: * Corpora in omnibus suis partibus.”-— 
ποιοῦμεν γάρ. ἔφη, οὔτως. “(You are right), for we do so, replied 
he.” Observe the elliptical employment of yép.—réd πιθανώτατόν 
τε καὶ fdiorov.... τῆς ψυχῆς ἦθος. “ That character of soul which 
is most persuasive as well as pleasing.”—zdc¢ γάρ. “(Certainly 
not), for how.”—yjre ὧν σὺ εἶπας, x. τ. Δ. “ΝΟΥ any one of the 
characteristics which you just mentioned.” The allusion is to ra 
<oiAa, ὑψηλά, &c., mentioned in§ 1. Observe that ὧν is by attrac- 
don for ἃ. 


ὁ 4. 

dp’ οὖν, ἔφη, γίγνεται, x. τ. A. “Is not then, said he, oth the 
soking in a friendly and in a hostile manner at certain p ‘sons ac- 
customed to arise in a man?” i. ¢., is it not sometimes seen that a 
man looks on others with a friendly or a hostile look !—rovré ye. 
Thus in some MSS., in place of the common reading τό ye.—xai 
μάλα. ‘* Undoubtedly.”—éni τοῖς ἀγαθοῖς. “Αἴ the prosperity.”— 
ὁμοίως ἔχειν τὰ mpécwra. “Τὸ wear the same expression of coun- 
tenance.” More literally, “to have their countenances in the same 
way.” The position of ὁμοίως here is intended to render it em- 
phatic. The Greeks, in order to call attention to a word whereon 
an emphasis is to be laid, sometimes place it, as in the present in- 
stance, immediately before some word or words on which no strevs 
is to be laid. (Kihner, § 904, 5, Jelf.) 


ὁ 5. 

ἀλλὰ μὴν καί. Compare ὁ 1.---τὸ μεγαλοπρεπές τε καὶ ἐλευθέριον 
“ Both what is exalted and liberal,” i. ε., elevation and liberality of 
spirit.—xai τὸ σωφρονητικόν τε καὶ φρόνιμον. ‘ And both what is 
temperate and prudent,” i. e., temperance and prudence of charac- 
ter.—xai διὰ τοῦ προςώπου, x. τ. 2.“ Display themselves clearly by 
both the countenance and the gestures of men both standing and in 
motion.” With d:agaivec supply ἑαυτά, and observe the employment 
here of the active with the reflexive pronoun, as more emphatic than 
the middle would have been.—-érepov οὗν, ἔφη, νομίζεις, x. τ. Δ 

«« Whether then, said he, do you suppose that men look with more 
pleasure upon (those paintings) by which fair, and virtuous, and 
loveable dispositions appear to the view, or those by which,” &c. 
Schneider thinks that Socrates desired to persuade Parrhasius to 


NUTES TO BOOK III.—CHAPTER X. 313 


§ 6. 

πρὸς δέ. The apodosis to εἰςελθὼν μέν in ὁ 1.---ΠΓ λεέτωνα. Who 
this Clito was isnot known. Coray would read Κλέωνα, from Pliny, 
H. N., xxxiv., 9, 27. The Cleon of whom Pliny speaks was a 
sculptor of Sicyon, and excelled in portrait statues. —dAAciove. 
«Statues of various forms,” ἡ. 6.7) in various positions. Supply dv 
δριάντας. We have placed a comma after ποιεῖς, which makes a 
neater arrangement than the ordinary one. For ἀλλοίους Orelli con- 
yectures λαΐνους, Heindorf καλλίους ἢ of ἄλλοι, and Dindorf καλοὶ 
οὕς.---μάλιστα ψυχαγωγεῖ διὰ τῆς ὄψεως τοὺς ἀνθρώπους, κ. τ. Ἀ 
“Most of all leads captive, by the sight of it, the minds of men, 
namely, the look of life.” Literally, «that it (the statue) appears 
animated.” 


§ 7. 

aropév. “ Being at a loss.”"—dp’ ἔφη. Compare iii., 2, 1.—roe¢ 
τῶν ζώντων, x. τ. Δ. “ By assimilating your work to the forms of 
living creatures,” 1. e., by moulding and fashioning your work ac- 
cording to the pattern which these present.—{wrixarépove. ‘* More 
life-like.”--otaovv τά τε ὑπὸ τῶν σχημάτων, κ. τ. 2. “Do you not 
then, said he, by assimilating (to the reality) both those parts in 
your statues which by reason of the particular gestures are drawn 
down and those that are drawn upward, both those that are com- 
pressed and those that are drawn apart, both those that are in a 
state of tension and those that are relaxed,” ὅζο.----πιθανώτερα 
“More natural.” 


§8. 

to δὲ καὶ τὰ πάθη, x. τ. Δ. “Still farther, does not the imitating 
also of the affections of bodies, when doing any thing, produce ἃ cer- 
tain feeling of pleasure for the spectators ?”—dze:Anrixd. “As 
threatening.” —dreixacréov. The reference is now to representing, 
not assimilating.—rév δὲ νενικηκότων, κ. τ. A. «And should not 
the countenance of exulting victors be imitated ?’—rd τῆς ψυχῆς, me 
τι Δ “To represent in his statue the workings of the soul ” 


§ 9, 10. 

Πιστέαν. Sturz thinks this Pistias identical with the person called 
Πίστων in Atheneus, iv., 20.—ed εἰργασμένους. “ Skillfully made.’ 
Several deponents have in the periect both an active and passive 
signification. Compare Matthie, ὁ 495, d.—vi τὴν Ἥραν. Compare 
i. 5, 5.-=76 τὰ μὲν δεόμενα σκέπης, x. τ. A. “Τὴ this, that the corse 

O 


814 NOTES TO BOOK III.—CHAPTER X, 


let covers those parts of man which require covering,” &c.—ofre 
ἐσχυροτέρους οὔτε πολντελεστέρους, κ΄ τ. 2. ‘Though you make them 
neither stronger nor of more precious material than the rest.” Com- 
pare Kahner: “meque ¢ pretiosiore materia, ut auro, et variegatos.” 
Observe that τῶν ἄλλων is for ἢ of ἄλλοι, by the operation of what 
grammarians term the “comparatie compendiaria,” or shorter form 
of comparison. (Kithner, ὁ 781, d., Jelf.)}—etpvOuortpove. “ Better 
proportioned.” The ῥνθμὸς τοῦ ϑώρακος is that concinnity and har- 
mony with which all the parts are exactly suited toeach other. In 
other words, it is “ proportion.”—yérpy ἢ σταθμῷ. ‘* By measure 
or by weight,” i. ¢., proving it to the purchaser by measure or by 
weight.—ob γὰρ δὴ ἴσους, κι τ. 2.“ For certainly I do not think that 
you make them all of the same size at least,” &e.—xoid. “I make 
(them to fit)” Supply ἁρμόττοντας. 


§ 11, 12. 
πὼς οὖν, ἔφη, τῷ ἀῤῥύθμῳ σώματι, κι τ. Δ. “How then, said he, de 
you make that corselet well proportioned, which fits an ill-propor- 
tioned body.” —dcrep καὶ ἁρμόττοντα. “ Just as I make them to fit.” 
Supply ποιῶ.---τὸ εὔρυθμον οὐ καθ᾽ ἑαυτὸ λέγειν, x. τι Δ. “To mean 
proportion, not by itself, but with reference to the wearer,” i. ¢., not 
independently considered, but, &c.—d¢rep ἂν ei φαίης. “ As if you 
were to say.” For ὥςπερ ἂν φαίης, et φαίης. The particle ἄν is 
sometimes found without a verb, when it can be easily supplied 
from the context, particularly in the phrase ὥςπερ ἂν ei, “as if.” 
Compare Kahner, § 430, 1, Jelf—rd σῷ λόγῳ. “ From what you 
say,” i. ¢., according to the principle which you lay down. 


ὁ 13. 

νρκάμμεννο» πρόςεστι. “Is attached to this ἤΐπ655.᾽.--οἰ re ἔχεις 
“If you know any.”—rév αὐτὸν σταθμὸν ἔχοντες. ‘Although they 
have the same weight.”—# ὅλοι ἐκ τῶν Guev κρεμάμενοι. “Either 
hanging entirely from the shoulders.”—di¢¢opoe καὶ χαλεποί. “ Dif- 
ficult to’ wear, and annoying.” — διειλημμένοι τὸ βάρος, kot. 2% “86- 
ing distributed as to their weight, (borne) partly by the collar bone 
ai the shoulder blade.” The preposition ὑπό is here employed 
because φερόμενον is to be supplied by the mind.—déyou δεῖν οὐ φο- 
ρήματι, κι τ. Δ. “ Almost resemble, not a burden, but a (natural) ap 
pendage.” Observe that ὀλέγου δεῖν is elliptical for ὡς ὀλίγον δεῖν, 
and has an adverbial force, oe from its ee nature 
roe μέ rine ama ones 


ee 


NOTES TO BOOK Ill.—CHAPTER XI. 315 


ὁ 14, 15. 

αὐτό, δι ὅπερ. ‘ The very thing, on account of which.” —p@Adov 
«In preference.”—dia ταῦτα. ‘On these accounts,” 1. e., because 
they are variegated and gilded.—rod σώματος μὴ μένοντος. * Since 
the body does not remain in the same position.” —roré pév .... τοτὲ 
δέ. ‘At one time... .-at another.” Reiz, ad Vig., p. 445, thinks 
that ποτέ should always be used in this formula. Compare Borne 
mann, ad Conviv., Viil:; 8.--πῶς ἂν ἀκριδεῖς ϑώρακες ἁρμόττοιεν ; 
‘‘ How could accurately made corselets fit ?”’ i. e., corselets accurate 
ly fitted to the body.—ovdauéc. “They by no means do.” Supply 
ἁρμόττουσι.--- τοὺς axpibeic. ‘Those exactly made.” Compare Καλ 
ner: ‘‘lorice corpori accurate adaptate.”—rov¢ μὴ λυποῦντας ἔν τὴ 
χρείᾳ. “Those that do not hurt in the wearing.” —airi¢ τοῦτι 
λέγεις. * You mention yourself the very thing.”—dmodéyeu.  ** Yor 
comprehend my meaning.” 





CHAPTER XI. 
41. : 

ἢ ὄνομα ἦν Θεοδότη. So in Herodotus, iii., 85, τῷ οὔνομα ἦν Οιδα» 
οης.---μνησθέντος αὐτῆς. ‘Having made mention of her.”—xpeirros 
λόγου. .“ Beyond expression,” i. e., beyond language to express.- - 
ἀπεικασομένους. ‘To take her likeness.” The middle shows thas 
her likeness was taken for their own benefit, that they might ac 
quire a more perfect knowledge of beauty.—iréov ἂν ein ϑεασομένους. 
“We must go, I think, to see her.’ Observe here the force of the 
optative, as indicating the opinion of Socrates. Observe, moreover, 
the accusative Yeacouévove. The accusative is common with ver- 
bals in réov. . The circumstance that a verbal in réov is equivalent to 
δεῖ with an infinitive, explains this construction. Compare Seager, 
ad Vig., Vi., 1,12 . Matthie,§ 447, 4.—od γὰρ δὴ ἀκούσασέί γε; K. τ. 2: 
‘“‘ For it is not possible for men, by having merely heard (of it), to be: 
come acquainted clearly with that which surpasses language.”—~ 
καὶ ὁ διηγησάμενος, x. τ. 3. Thereupon, he that had made mention 
of her said, ‘ Follow me instantly.’” Literally, «you could not ar 
ticipate (my wishes) in following me,” i. ¢., you could not be too 
quick in following. Compare ii., 3, 11. : 

. ΠΣ ini 
§ 2,8. 

καταλαθόντες παρεστηκυῖαν. ‘* Having found her standing.” —r. 
σαμένου. Supply γράψαντος. Equivalent to ἐπεὶ δὲ ὁ ζωγράφος ἐπαύ- 
rato γράψας.---Θεοδότῃ χάριν ἔχειν. “To feel gratitude toward 


“10 NOTES .ὴὉ BuUK IIl.—-CHAPTER ΧΙ. 


Theodota,” i. ¢., to thank her.—dp’ εἰ μέν. Compare ii1., 2, 1.—4 
ἐπίδειξις. “The display.”—ratryv éxréov. “ Must this woman feel.” 
Observe, again, the accusative with the verbal in réov.—judc. Sup 
ply ἐκτέον.---οὐκοῦν. “ Accordingly.”—-OgeAjcerat. Soin five MSS. 
Two others, with Stephens’s edition, have ὠφεληθήσει. Dindorf 
reads ὠφεληθήσεται with the common text.—ix δὲ τούτων εἰκός. 
“Hence, therefore, it is natural.”—deparetervy. ‘* Pay court unto 
her.” —iyiv τῆς ϑέας, x. τ. Δ. “To thank you for this visit.” Lit 
erally, “ for this seeing of me,” i. ¢., for thus coming to see me. 


§ 4. 


ἐν ἐσθῆτι καὶ ϑεραπείᾳ, x. τ. Δ. ‘In no common vesture and or- 
nament.” Herbst refers ϑεραπείᾳ here to an array of attendants, 
but this idea is expressed by ϑεραπαίνας πολλάς immediately follow- 
ing. It is better, therefore, with Bornemann, Sauppe, Finckh, and 
Kihner, to regard the term in question as analogous to the Latin 
cultus, or ornatus muliebris.—ob τῇ τυχούσῃ. Compare i., 1, 14.—xai 
οὐδὲ ταύτας, x. τ. Δ. “And not even these negligently attired.” — 
τοῖς ἄλλοις. “In other respects.”—dypéc. “Α country estate,” 
1. €., ἃ farm.—dA”’ dpa. “ Well, then.”—dAa μή. “ But yet have 
you not.”—rdamirgdea. ‘The necessary supplies,” ἢ. e., for living 
in this way.—odré¢ μοι βίος ἐστί. ““ He is my means of subsistence.” 


§ 5, 6. 

κρεῖττον ὀΐων τε, κι τ. A. For κρεῖττόν ἐστι φίλων ἀγέλην κεκτῆ- 
σθαι ἢ οἴων ἀγέλην, κ. τ. λ.---τῇ τύχῃ ἐπιτρέπεις. “* Do you commit the 
matter to fortune.”—# καὶ αὐτή τι μηχανᾷ; ‘Or do you yourself 
practice any art (to attract him)?”’—¢dAayyec. The spider is called 
φάλαγξ from the long joints of its legs.—é τι dv ἐνταῦθα ἐμπέσῃ. 
““ Whatever may have fallen into these.” The adverbs ἔνθα, ἐνθάδε, 
ἐνταῦθα, are construed with verbs of motion as well as with those 
signifying rest. Compare Kahner, 9 605, Obs. 5, Jelf.—rpogj. “For 
food.” ; 


ᾧ 7, 8. 

τὶ ϑήρατρον. “ A kind of ποί."---οὐ γὰρ δὴ οὕτως, κι τ. Δ. (Yes), 
for you ought not truly to suppose that you will thus indeed, with- 
out some art, take friends, the most valuable prize of all,” 1. ¢., thus, 
so readily, indeed, without practicing some art for the purpose.— 
ϑηράσειν. Thus, also, Anab., iv., 5,24; Cyrop.,i.,4, 16. The usual 
Attic future is ϑηράσομαι.---τὸ μικροῦ ἄξιον. “ An article of hittie 
value "—véuovrar. “They feed.” Referring to the hares.—vvxe 


NOTES TO BOOK [{Π1.- -CHAPTER XI. 317 


cevtixdc. ‘Fit for hunting by night.”—dzodidpdoxavary. ‘ They 
pretire.”—-el¢ τὴν εὐνήν. ‘To their forms.” Literally, “to their 
couch.”—dcre καὶ ἐκ Tod φανεροῦ, x. τ. A. “So as by running even 
to escape out of sight.”,—dAdAac αὖ κύνας. The term κύων, like the 
Latin canis, is used both as masculine and feminine. Hunting dogs 
are generally used in the feminine. Compare iv.,1,3; Virg., din., 
vii., 493; Heinsius, ad Ov., Met., iii., 140.—xard πόδας. Compare 
ii., 6, 9.---ὐτῶν τινες. ‘Some of them.” Referring to the hares. 

τῇ φεύγουσιν. ‘In the direction in which they flee.” Supply ὁδῷ 


§ 9, 10. 

τίνι τοιούτῳ. “ΒΥ what similar method.”—xrjoy. You prv- 
cure (a person).”—écri¢ cot ἰχνεύων, k.t. A. Join coe with εὑρήσει 
--ἐμθάλῃ. ‘He may drive.”—év μὲν δήπου, ἔφη, x. τ. A. “ One, at 
least, I ween, said he, and very closely embracing (its prize).’”’—xas 
ὡς dv ἐμδλέπουσα χαρίζοιο. “Both how you might gladden by a 
glance.”—xai ὅτι dei τὸν ἐπιμελόμενον, x. τ. A. “And that you 
should cheerfully receive the zealous suitor, but exclude the self- 
conceited one.” By τρυφῶντα is here meant one puffed up with a 
vain opinion of himself; such as Thraso, the swaggering captain in 
Terence. — φροντιστικῶς ἐπισκέψασθαι. ‘ Should anxiously visit 
him.” Observe that δεῖ still extends its government to the infin1- 
tive here.—xai καλόν τι πράξαντος. ‘And when he has met with 
any success.” 


§ 11, 12. 

καὶ μήν, ἔφη, πολὺ διαφέρει, x. τ. A. ‘* And yet, indeed, said he, 
the attacking a man in a manner according with his disposition, and 
in the right way, makes a great difference,” 7. e., becomes a matter 
of much importance.—ré ϑηρίον τοῦτο. ‘This same animal.” Ob- 
serve that ϑηρίον is here playfully said of a man.—dAdomov .... 
ἐστιν. Here the construction elegantly changes from the optative 
with ἄν (ἕλοις ἄν) to the indicative ἐστίν. This is done to mark cer- 
tainty.—ri οὖν οὐ σὺ ἐγένου. ‘ Why, then, will you not straight 
way become.” The aorist is here employed as an instantaneous 
future. Compare Kihner, § 403, 2, Jelf; Matthie, § 506, 2.---ζητή: 
σεις τοῦτο αὐτή, kK. τ. 2. ‘* You yourself will seek and 4evise this.’ 
-«-ο-εἴςιθι. ** Visit me.” 


ᾧ 13. 
ἐπισκώπτων τὴν αὑτοῦ ἀπραγμοσύνην. ‘ Joking upon ber indolent 
ease.”—cyoddca. ‘ Toidle away my time.”—idita mpdype: a πολλά. 


818 NOTES ΤῸ BOOK HI.—CHAPTER ΧΙ. 


«.t. A. By ἔδια πράγματα, Weiske correctly understands the diseus. 
sions held by Socrates with his disciples, while τὰ δημόσια is to be~ 
tegarded as ironical, since Socrates τὰ πολιτικὰ οὐκ ἔπραττε.---φίλαι. 
“Female frends.” Said ironically. The allusion is explained im- 
mediately after.—giArpa re καὶ ἐπῳδάς. ‘Both love-charms and 
incantations.”—«xai ταῦτα. * These arts also.” 


ὁ 14. 

διὰ τί. “On what account,” i. ¢., influenced by wnat other rea- 
s0ns.—’AroAAddwpov. Apollodorus was a disciple and constant com- 
panion of Socrates, though unable with all his attachment to under- 
stand the real worth of his master. A lively picture of the man is 
given in Plato’s Symposium, p. 173, δεφῳ. ---- τόνδε καὶ ᾿Αντισθένην. 
When demonstrative pronouns are added to proper names, the ar- 
ticle is omitted. Antisthenes has been already mentioned, ii., 5, 1.— 
Κέδητα καὶ Σιμμέαν. Compare i.,2,48.—iiyyer. ‘Magic wheels.” 
The term ivyf properly denotes a bird called by us the “ wryneck.”’ 
It derived its Greek name from its ery, and its English, as well as 
Latin one (torquilla), from the never-ceasing motion of its little head. 
From this peculiarity the ancients believed it to be endowed with 
magic influence, and therefore used it in incantations to excite love. 
They bound the bird to a wheel having four spokes, and then rapidly 
turned the wheel while the charm was being chanted. Hence, 
as in the present instance, the wheel itself was called bv the name 
of the bird, ξυγξ. 


§ 15. 

xphoov τοίνυν pot, ἔφη, x. τ. Δ. “Lend me, then, said she, that 
magic wheel of yours, that I may set it going against yourself first.” 
--ξλκεσθαι πρός ce. ‘To be drawn to you.”—daAd πορεύσομαι. 
“ Well, I will go.”—2édv μή τις φιλωτέρα, x. τ. Δ. ‘Unless some one 
dearer than you be within,” i. e., right reason and virtue. Com- 
pare in explanation the remark of Ruhnken: “ Venuste, ut nihil 
supra: est enim propria meretricum amatores excludentium formula, 
ἔνδον ἕτερος." 





CHAPTER XII. 


§1. 
Ἐπιγένην. Epigenes, son of Antiphon, of the demus of Cephisia, 
a follower of Socrates. He is mentioned by Plato as one of those 
who were with the philosopher in his last moments. (Plat., Phed. 


NOTES TO BOOK IU.—-CHAPTER: ΧΗ. 319 


ρ. 59.)—rd σῶμα κακῶς ἔχοντα. ** Weak of frame.”—d¢ ἰδιωτικῶς, 
ἔφη, «. τ. A.“ How unlike an athlete, said he, you have your frame 
O Epigenes.” ἃ e., how infirm and awkward you are. The id:drae, 
in a previous passage (iii., 7, 7), were opposed to the ἀσκηταί, who are 
ealled emphatically ἀθληταί, and hence he who neglects bodily,exer- 
cise is termed ἐδιώτης.---ἰδιώτης μέν εἶμι. “41 am, indeed, unlike an 
athlete.” Observe that μέν is solitary here; still, however. an apo- 
desis must be supplied by the mind. Thus, “1 am not, indeed, one 
who exercises the body, but, nevertheless, I exercise the mind. 
Compare Herbst, ad loc.: ““ Gymnastica quidem ars ad me non perti- 
net. Oppositum cogita: animo autem excolendo operam do.”’—ovdév ye 
udAdov, ἔφη, κι TA. “You are no less an athlete indeed, replied 
Socrates, than those who are about to contend at Olympia.” Lit- 
érally, “you are no mere, indeed, an ἰδιώτης." The idea is this: 
You are not a whit less an athlete virtually, than they who. are 
about to contend at the Olympic games; they contend for a prize, 
or for glory, you should fight for the salvation of your state.—7rep« 
τῆς ψυχῆς. “ For life,” ¢. e., where life is risked.—év ᾿Αθηναῖοι 07 
σουσιν. “Which the Athenians will propose.” ’Aydva τιθέναι is 
said properly of the games of Greece. Compare Bornemann: “ Cer- 
‘amen instituere premiis propositis.’—érav τύχωσιν. Whenever 
they may happen (to propose one).’”’ Supply τιθέναι. 


§ 2. 

καὶ μήν. “And yet.” Compare ii., 3, 4.—riv καχεξίαν. “The 
avil plight,” ¢. e., the weak condition arising from want of prope 
exercise.—dv’ αὐτὸ τοῦτο. ‘ For this very same reason,” ἐ. e., weak- 
ness of body.—jro: δουλεύουσι. ‘* Either, indeed, live as slaves.” 
in Attie, the first 7 often takes the separative particle ror, whereby 
the disjunctive force is increased, and made to seem necessary. 
{Kichner, § 777, 5, Jelf.)\—2av οὕτω τύχωσι. These words are omitted 
in Bessario’s version and in the Juntine edition. They are con- 
demned by Ruhnken.—xai ἐκτίσαντες ἐνίοτε, x. τ. Δ. “ And having 
sometimes paid more for their ransom than their actual property.” 
Observe here the peculiar force of ἐκτένω. The verb properly means, 
“to pay off,” “to pay in full,” &c. 


§ 3. 

ἡ καταφρονεῖς τῶν ἐπιτιμίων, κ. τ. A. “Or do you think lightly of 
those penalties that are attendant upon an evil habit of body?” The 
allusion is to death, disgrace, slavery, poverty, misery, infamy. 
‘ aese are all so many penalties attendant upon neglect of bodily 


320 NOTES TO BOOK III.—CHAPTER XII. 


exercise. Some commenta*rs give ἐπιτιμίων here the meaning 
merely of sxcommodorum, * inconveniences,” but this wants for e. 
The reference is literally to an assessment of damages, a penalty 
imposed.—7o0AA@ ῥᾷάω καὶ ἡδίω τούτων εἶναι, κι τι Δ. That those 
things, which he should endure who is careful of the healthful con- 
dition of his frame are far lighter and more agreeable than these,” 
t. ¢., than these same penalties.—roy did τὴν εὐεξίαν γιγνομένων. 
“The results arising from a good habit of body,” i. ε., from good 
muscular training. 


ὁ 4. 

καὶ μὴν πάντα γε τἀναντία, x. τ. Δ. ‘And yet all things happen 
unto those who have their bodies in good condition directly other 
wise than to those who have them inevil condition,” i. ¢., the re- 
sults to those of an ill condition of frame are directly the reverse of 
those which befall a good condition. Words signifying difference 
are regularly construed with a genitive ; but the adjective évayriog, 
instead of this genitive, sometimes has the particle ἦ after it. Com- 
pare iv., 5, 8.—xai διὰ ταῦτα τόν τε λοιπὸν βίον, x. τ. Δ. “And, in 
consequence of all this, they live the rest of their lives more agreea- 
bly aud honorably, and leave behind to their children fairer means 
fur the support of existence.” Compare ii., 7, 11. 


ᾧ 5. 

οὔτοι χρή. ** We by no means ought.””—ov« ἀσκεὶ δημοσίᾳ τὰ προς 
τὸν πόλεμον. ‘ Does not publicly require the practice of warlike 
exercises.” More literally, ‘does not publicly practice the things 
appertaining to war.” -The reference is to the toils and exercises 
of the athlete, which are also for war. Xenophon here censures 
the Athenians, with tacit praise of the Lacedemonians; for though 
at Athens there were contests of ὁπλομάχοι, yet there every citizen 
was not obliged to practice them as at Lacedemon.—dAAd μηδὲν 
ἧττον ἐπιμελεῖσθαι. “Βαϊ to attend to them none the less on this 
account.”—ovdé ἐν ἄλλῳ οὐδενὶ ἀγῶνι, x. τ. A. “Not even in any 
other contest, nor in any act whatsoever, will you come off inferior. ἡ 
Observe the construction of οὐδὲ . . . . οὐδέ, the former being equi- 
alent to the Latin ne guidem, and tke latter to neque. We must 
never confound οὐδὲ .. . . οὐδέ with cite... . οὔτε, “neither .... 
ΠΟΙ." Compare Kahner, ὁ 776, .ε1{.---- πολὺ διαφέρει, x. τ. Δ. Th 
makes a wide difference to have the body in as good a condition as 
possible.” For a full enunciation of the thought, supply «ai ὡς κά- 
«iota, “and in as evil a conrditicn as possib‘e.’’. In this formula, 


NOTES ΤῸ BOOK III.—CHAPTER XIII. 32) 


the words which form the contrast are some.imes omitted. Com 
pare iii., 11, 11. 


§ 6, 7. 

ἐπεὶ καὶ ἐν ᾧ, κι τ. A. Here the sentence commences as if πάντε; 
ἴσασιν were to follow ; but it suddenly changes into an interrogation. 
This is often the case in sentences beginning with ὥςτε. Compare 
Kahner, ὁ 867, 1, Jelf.—iv τῷ διανοεῖσθαι. “Τὰ the employment of 
she mind.” —prydAa σφάλλονται. “Fail greatly.” —moAAdxtc πολλοῖς. 
Paronomasia. or alliteration, a figure very ccmmon in Latin as well 
as in Greek. (Kiuhner, ὁ 904, 2, Jelf.)—ei¢ τὴν διάνοιαν ἐμπέπτουσιν 
οὕτως. “ Attack the mental powers with such violence.”-——rd¢ ἐπι- 
στήμας. ‘All previous knowledge.”—eixd¢ δὲ μᾶλλον πρὸς τὰ évav 
tia, κι τ. Δ. ‘Nay, it is far more likely for a good constitution even 
.to be useful to obtain results directly contrary to those which arise 
from a bad constitution.” The position of καί here has given rise 
to some difficulty. The order of construction which we Ρ ve adopt - 

ed appears the most natural one. 


§ 8. 

τὸ διὰ τὴν ἀμέλειαν γηρᾶσαι. ‘This circumstance, that a person 
should grow old through omission of proper exercise.” An oldey 
Attic form is γηρᾶναι, as cited by the Atticists. (Thom. Mag., p. 78, 
ed. Ritsch.) Supply τινά with γηρᾶσαι.----πρὶν ἰδεῖν ἑαυτόν, x. τ. A. 
The same idiom sometimes occurs also in Latin; as in Cicero, 
“ Nosti Marcellum, quam tardus sit,’ for “ nosti quam tardus sit Mar- 
cellus.’"—raira δὲ οὐκ ἔστιν ἰδεῖν ἀμελοῦντα. “These things it is 
not possible for one to see who neglects them.” Compare i., 1 9. 
---οὐ yap ἐθέλει, x. τ. Δ. ‘For they are not accustomed to come Υ΄' 
their own accord,” 7. e., without practice. 





CHAPTER XIII. . 
§ 1, 2. 
προςειπών τινα χαίρειν. ‘Having saluted a person.” More lit 
erally, “ aaving bid a certain person hail.” This formula occurs a 
second time in Xenophon, Hist. Gr., iv., 1, 8, where the person is in 
the dative.—yeAoiov, ἔφη, τὸ, κι τ. A. Many editions omit the article 
---τὸ σῶμα κάκιον ἔχοντι. Having his person deformed.” Literally 
‘having his person worse (than ordinary).”—dypotxorépwe διακειμέ- 
vy. ‘Rather churlishly disposed.”—dandéc. ‘* Without any relish 
(for his food).”—’Axovuevéc. Acumenus was a celebrated physician, 
O2 


322 NOTES TO BOOK III.—CHAPTER ΧΙ. 


the fiiend of Socrates He was a native of Athens. Many read 
ἀκούμενος as a partici le, denying a physician of such a name to 
have ever existed. But consult Plat., Phad., 297, α.---παύσασθαι 
ἐσθίοντα. ‘To stop eating (while you still have an appetite),” i. ¢., 
before satiety supervenvs. 


. §3. 

παρ᾽ ἑαυτῷ. * With him,” i. ¢., at his house, at Βοπιθ.--- ἀλλα yw 
xpov, ἔφη, x. τ. Δ. “Βαϊ, replied he, it is cold for the purpose of bath- 
ing,” i. ¢., it is too cold for bathing. Sometimes a positive with 
ὥςτε and an infinitive is used for the comparative with ἢ ὥςτε 
(Matthia, ὁ 448, b.)—d¢ ἡδέως. “ With what pleasure.” Equivalen 
to dre οὕτως Hdéwe.—iv ᾿Ασκληπιοῦ. ‘In the temple of Asculapi- 
us.” Supply νεῷ. The temple of Aisculapius here referred to was 
in Athens,.oa the road from the theatre to the Acropolis. There 
was a warm spring here, connected, of course, with healing pur 
poses. The great temple of Aisculapius was at Epidaurus, in ΑἹ- 
golis.—év ᾿Αμφιαράου. Pausanius states (i., 34, 2) that Amphiaraus 
had a temple in the Acropolis ; but he also speaks of another temple 
of the same at Ordpus, in Beeotia, near a spring possessing healing 
properties, and it is more than probable that the latter is here meant. 
—<ére κινδυνεύεις, x. τ. Δ. ‘That you are, very likely, haraer to 
please,” ἄς. Observe the force of κινδυνεύω. The verb properly 
means ‘to run a risk,” and then, as the running a risk implies a 
probable chance of success, it is used, as in the present case, to ex 
press that which seems likely, though uncertain. 


ὁ 4. 

tov ἀκόλουθον. “His attendant.” The term ἀκόλουθος answers 
to the Latin pedisseguus, and denotes properly a young slave, whose 
duty it was to attend upon his master, and accompany him in pub 
lic ; a page or follower.—épogayicraroc. “A perfect glutton.” Ad- 
jectives im n¢, gen. ov, of the first declension, add the compound 
suffix ἔσ-τερος, ic-raroc, to their root. The adjective ὀψοφάγος, and 
some others in o¢, irregularly drop the oc, and follow the same mode 
of comparing. (Kahner, § . 33, 2, b., .1ε1{.) --- βλακίστατος. Thu 
Schneider, from Atheneus yiii., p. 277, and Eustathius, p. 867 
All the MSS. and previous editions have βλακώτατος. Buttmana 
wishes to read here βλακικώτατος, from βλακικός. (G. G., ὁ 66, ed 
Rob.) —rérepoc. ‘* Which of the two.” 


ΝΟΥῪΤΞ TO BOOK III.—CHAPTER XIV. 324 


§ 5. 

τὴν εἰς ᾿Ολυμπίαν ὁδόν. “The route to Olympia,” i. ¢., a journey 
to that quarter. This spot was in Elis, on the banks of the Alpheus, 
and here the celebrated Olympic games were held. It was not a 
city, but ἃ saered spet or district.—rjv πορείαν. “This journey.”— 
οἴκοι. “Αἴ home,” ¢. ¢., at Athens.—zepirarjoac δειπνήσεις. Two 
MSS. have the conjunction καί before περιπατήσας. Hotibius in- 
serts δέ after it. Compare, however, the note on ὀμόσας... . yevd- 
μενος, i., 1, 18.—et ἐκτείναις τοὺς περιπάτους, κ. τ. A. ‘If you shoula 
extend in continuous length those several walks which you take in 
five or six days.” The idea is this: If you were to continue in 
one unbroken length the different walks which you daily take, so as 
to make up one long walk out of numerous short ones, you might 
arrive even at Olympia without yet walking more than you usually 
do at home.—zpoefopudy ἡμέρᾳ μιᾷ. “Το set out earlier by one 
day.’ With comparatives and analogous words, the noun which ex- 
presses the difference or excess is put in the dative. So μεᾷ ἡμέρᾳ 
πλείονας in the next sentence.—epaitépw τοῦ μετρίου μηκύνειν τὰς 
ὁδούς. ““Τὸ lengthen your day’s journeys beyond ἃ moderate ex- 
tent.”—r6 δὲ μιᾷ ἡμέρᾳ πλείονας πορευθῆναι. ‘* Whereas, the having 
gone more by a day,” 7. 6.5 the taking one day more to make it. 


ὁ 6. 
ὡς παρετάθη. ‘That he was wearied out.” The verb παρατείνω 
properly means ‘to stretch out,” “to protract,” and hence “to 
wear out,” “to exhaust,” &c.—dAAd τὸ ἱμάτιον. “ But (merely) my 
sloak.’ Ernesti would add μόνον at once to the text, and it is ac- 
tually expressed in the Latin version of Béssario. Weiske con- 
jectures ἀλλ᾽ ἢ τὸ ἱμάτιον, and probably this i$ the true reading.— 
τὰ στρώματα. ‘The bedding.”—kai πῶς δή, ἔφη, ἀπήλλαχεν ἐκ τῆς 
ὁδοῦ; ‘And how, pray, said he, did he get over the journey ?”—zé¢ 
ἂν οἴει διατεθῆναι; ‘How do you think you would have been affect- 
ed,” i. e., would have fared.—paAdaov δὲ οὐδ᾽ ἂν ἠδυνήθην κομίσαι. 
“ Or, rather, I would not have been able to carry it at all.”—7oKn- 

μένου. ‘ Trained in all exercises.” 





CHAPTER XIV. 
§ 1. ‘ 
ὁπότε. “Whenever.” This meaning arises from the union of 
ὁπότε with the optative φέροιεν, showing that the circumstance here 
soentioned was not a single instance, but of frequent recurrence..— 


324 NOTES TO BOOK Ifl.—CHAPTER XIV. 


τῶν ξυνιόντων ἐπὶ δεῖπνον. ‘Of those who came together unte , 
feast of contribution.” The reference is to a feast where eact. 
guest brought his own provisions with him; and, as the provisions 
were brought in baskets, such an entertainment was sometimes 
called a δεῖπνον ἀπὸ orvpidoc. The object of Socrates was to pre- 
vent an unpleasant rivalry in the quality or quantity of the contrib- 
uted viands. In order to effect this, he directed the attendant 
either to place the small portions on table, in common for all, Οἱ 
else to distribute to each guest his share of the same. Observe 
that the reference is to such entertainments taking place at the 
house of Socrates, and hence the contro. which he assumed in reg 
ulating the same. 
τ φέροιεν. The verbs φέρειν and πορίζειν are often used where one 
would rather expect the middle, the speaker not regarding the action 
in its reflexive relation to the subject. In the next sentence we 
have φέροντες, and, a little after, φερομένων. (Compare Kihner, 
ᾧ 363, 3, Jelf.)—rdv παῖδα. “ His slave.” Compare the analogous 
usage of puer in Latin.—rd μικρὸν ἢ εἰς τὸ κοινόν, x. τ. 2.“ Either 
to place each small contribution on table for the use of all, or else 
to distribute his share of the same unto each.” --σχύνοντο τό τε μή. 
«. τι. “ Were ashamed not to partake of that which was placed 
for general use, and not, in return, to place on table their own stock.” 
More literally, ‘“‘ were ashamed as regarded the not partaking of,” 
ἄς. The infinitive with the article is often put for the infinitive 
alone, because the infinitive is conSidered as the subject or object 
of the main action. (Matthia, § 543, Obs. 2.)—xai ἐπεὶ οὐδὲν πλέον 
εἶχον. ‘And since they partook of no more.”’—roAAo0d ὀψωνοῦντες 
“ Purchasing delicacies at great cost.” 
«. 
Ξ ὁ 2. - 

τοῦ μὲν σίτου πεπαυμένον. “To have abstained from the bread.” 
-“--τὸ ὄψον αὐτὸ καθ᾽ αὐτό. “The meatitselfalone:” Literally, the 
meat itself, by 11561{ -- λόγου ὄντος περὶ ὀνομάτων, κ. τ. Δ. ‘A con- 
versation arising about names for things, for what particular act, 
namely, each might be (a proper appellation).”—ini ποίῳ ποτὲ ἔργῳ, 
x. tA. For what particular act a man is called carnivorous.”— 
ἐπὶ τῷ σίτῳ “ With their bread.”—érav παρῇ. ‘ Whenever it be 
present,” i. e., whenever bread be laid be ore them.—éxi ye τούτῳ. 
“On this mprgoond ree Ἐαφῶς yap οὖν. “By nomeans.” Com 
nan wie 6,12 ae 


NOTES TO ΒΟΟΚ {41Π1.- Ο ΒΒ ΑΡΤΕΝ XIV. 325 


ὁ 3, 4. 

ro ὄψον αὐτός. ‘The mea: alone.” That is αὐτὸ καθ᾽ αὐτό, as in 
ὁ 2. The common text has 2drod. Stephens conjectured aitov.— 
μὴ ἀσκήσεως, GAN ἡδονῆς ἕντκα. ‘+ Not for training, but the mere 
gratification of the appetite.” The term ἀσκήσεως has reference 
properly to athletes, who were accustomed to eat an enormous 
quantity of flesh, in order to strengthen their muscular powers.— 
σχολῇ. ‘*Searcely.”—roic¢ ϑεοῖς εὔχωνται. Compare iv., 2, 24— 
εἰκότως ἂν οὗτος, κι τ. 2. ‘This one should naturally pray for abund- 
ance of flesh,” i. e., to consume.—pocéAabev. “Took in addition.” 
—cl πλησίον. ‘You whoarenear.” Supply ὑμεῖς. The pronounis 
expressed in the Hist. Gr., ii., 3, 54, and Cyrop., vi., 2, 4.---τῷ σίτῳ 
ὄψῳ, ἢ τῷ ὄψῳ σίτῳ. ‘His bread as meat, or his meat as bread.” 
Compare i., 3, 5. " 


§ 5. 


ἐπὶ τῷ ἑνὶ pou. ‘* Tasting many dishes with one piece of bread.” 
Literally, ‘on one piece of bread.”’—zoAvredeorépa ὀψοποιία, κ. τ. 2. 
“Any cookery more extravagant, or one that in a greater degree 
spoils the viands, than that which he practices who,” &c. For ἢ 
μᾶλλον, a correction of Castalio, many editions have ἡ μᾶλλον.--- 
πλείω μέν ye, kK. τ. A. ‘Since he mixes many more things than the 
cooks do,” &c. Two MSS. have πλείω μέντοι.---ἃ δὲ ἐκεῖνοι μὴ συμ- 
αἰγνύουσιν, k. τ. A. “ While he who (thus) mixes together condi- 
ments which they do not mix, as being unsuitable, errs, if indeed 
they act rightly, and destroys their art.” 


ὁ 6. 
παρασκευάζεσθαι μὲν ὀψοποιούς, κ. τ. A. “To provide one’s self 
with cooks that are perfectly acquainted with their art, and yet that 
he himself, though claiming no knowledge of this same profession, 
should alter the dishes prepared by them.” Literally, “the things 
lone by them.”—xai ἄλλο δέ τι mpocyiyverat, x. τ. A. “ And some- 
thing else besides accrues unto the man who is accustomed,” &c., 
ἡ. ., an additional evil befalls him.—yecovexreiv. ‘To be stinted.” 
-- ποθῶν τὸ σύνηθες. ‘Missing what he was accustomed to.”—rdv 
Eva ψωμὸν ἑνὶ ὄψῳ προπέμπειν. ‘To accompany single morsels of 
bread with single morsels of meat.” The article here imparts a 
distributive force.—ére μὴ παρείη πολλά, x. τ. Δ. ** Would be able 
*to use with pleasure a single kind of meat, whenever variety might 
not be present.” 


B26 NOTES TO BOOK Itl.—CHAPTER x1Vv. 


§ 7. 
ὡς τὸ εἰωχεῖσθαι, x. τ. ἃ. That the verb εὐωχεισθαι, in the lan 
guage of the Athenians, meant ‘to eat.’”” Observe here the peculia 
force of καλέω.---τὸ δὲ εὖ προςκεῖσθαι. ‘And that the word εὖ waa 
added, that we may. eat those things which,” &c., i. ¢., in order 
to express the fancy for what would disorder neither body nor mind, 
and might be easily procurable. Observe here the force of ἐπέ, ana 
compare the explanation of Kahner: “ Prepositio ἐπί significat con- 
ditionem vel consilium: illud εὖ adherere ita, ut ea comedamus, que,” 
&e.—dcre καὶ τὸ εὐωχεῖσθαι, x. τ. A. ‘ So that he referred the term 
τὐωγεῖσθαι to those who lived moderately.” 


; BOOK IV 





CHAPTER I. 

§ 1. 
καὶ εἰ μετρίως αἰσθανομένῳ. ‘Even if moderately intelligent,” 
t. e., even if only of moderate understanding. Observe the differ: 
ence between εἰ καί and καὶ ei. The former means “although,” 
and καί belongs to the sentence, and allows something which does 
or will really exist, or has existed ; the latter means “ even if,” and 
here καί belongs to ei, and not to the sentence, and allows a sup- 
posed case which does not or will not exist, or has not existed 
Compare Kihner, § 861, Jelf.—rod Σωκράτει συνεῖναι. ‘Than in 
timacy with Socrates.”—dzovoty. ‘‘ Any where whatsoever.” Ob- 
serve that ὁπουοῦν, ὁςτιςοῦν, &c., like the Latin ubicumque, quicum- 
que, &c., take either a repetition of the verb of the clause, or require 
εἶναι to be supplied.—ro ἐκείνου μεμνῆσθαι. ‘The recollection of 
him,” ὁ. e., the recalling him to one’s recollection.—xai ἀποδεχομέ- 
voug ἐκεῖνον. ‘* And who embraced his tenets.” Compare the ex 
planation of Kthner: “ Qui ejus disciplinam sequebantur. ᾿Αποδέχε 
σθαΐ τινα vel τι est probare aliquem (alicujus sententiam) vel aliquid’ 

- σπουδάζων. ‘In serious mood.” 


§ 2. 

ἔφη μὲν av. “He would say,” i. ¢., he was accustomed to say. 
Compare i., 1, 16.—rd σώματα πρὸς ὥραν ed πεφυκότων. ‘ Well en- 
dowed by nature in their persons for beauty.” More freely, “ with 
beauty.” —érexualpero δέ, k. τ. A. ‘ He conjectured, also, excellent 
' dispositions,” 1. e., what dispositions were excellent.—ol¢ =pocéyorev. 
“Those things unto which they applied themselves.” -- μαθημάτων 
πάντων. ‘All those branches of learning.”—éorv. ‘One has it 
n his power.”—oixeitv. “To regulate.”"—ed χρῆσθαι. ‘Manage 
vell.”—ratdevdévrag. “If instructed.” 


49. 
γὐ τὸν αὐτὸν δὲ τρόπον, K. τ. A. ‘He did not make advances in 
ihe same way, however, unto all.” The particle δέ, in place of 
seing the second word in the clause, is here placed after αὐτόν, be 


325 NOTES T0 BOOK IV.—CHAPTER 1. 


cause this word is opposed to the different otler arts which Soo 
rates employed. Οὐ and ἀλλά are opposed to each other.—yabjoeuws 
δὲ καταφρονοῦντας. “Βαϊ slighting instruction.” Verbs signifying 
“to care for,” “think much of,” or their contraries, are construed 
with a genitive of the person or thing cared for, or disregarded, &c., 
and an accusative of the cause of care, disregard, &c. (Kihner, 
4 496, 551, 7εἰ{.) --- ἐπιδεικνύων. “ Instancing.” — εὐφυεστάτους. 
“Best in breed.”’—ogodpovc. ‘*Mettlesome.”—ix νέων. “ When 
young.” —ddduaora.. ‘Not broken in.”—ducxafexroratove. ‘Very 
difficult to hold ἰη.᾽".--τῶν εὐφυεστάτων. ‘That are of the best 
blood.” —xaAa¢ ἀχθείσας. *“ Well trained.” The term ἀχθείσας is 
peculiarly used of hounds. The word “untrained,” ἀναγώγους, here 
applied to hounds, is applied above to horses, iii., 3, 4.---μανιώδεις. 
“ Rabid.” 


᾿ ὁ 4. 
εὐφυεστάτους ‘Of the noblest natures.”—raic¢ ψυχαῖς. The part 
of any thing affected by the operation of the verb is put in the ac- 
cusative, but instead of this accusative the dative is sometimes used, 
as here. (Compare Matthia, § 424,.Obs. 1.)--μεγαλείους καὶ σφο- 
dpovc. ‘High souled and energetic.”"—xaxd ἐργάζονται. Some read 
κακὰ ἐργάζεσθαι. 


ὁ δ. 

τοὺς δὲ ἐπὶ πλούτῳ μέγα φρονοῦντας. “Those, however, who 
thought highly of themselves in consequence of riches.”—é¢pévov, 
λέγων. ‘He admonished by saying.”—el τις οἴεται. Observe the 
employment of the indicative here in the oratio obliqua, the object 
being brought before the mind rot as a mere conception, but aa 
something certain, in order to render the narrative more animated 
--σὔιαγνώσεσθαι. “He will distinguish between.” — εὖ πράττειν 
“Tkat he is acting rightly.” 





CHAPTER II. 
41. 
ὡς ποοςεφέρετο. ‘ How he assailed.”—xai μέγα φρονοῦσιν ἐπὶ σο- 
gig. “And who prided themselves greatly upon their wisdom.” 
Observe that the verb φρονεῖν with ἐπέ and a dative is usually ac- 
companied by the adverb μέγα.--- Εὐθύδημον. Compare i., 2,29. A 
different person of this name is mentioned in iv., 3, 2.—ypdupara 
πολλὰ συνειλεγμένον. “Had collected numerous extracts.” Κύμην 


NOTES TO BOOK IV.—CHAPYLER II. 32S 


correctly maintains, that γράμματα has here the force of συγγράμματα, 
or avyyeypauuéva, “ precepta et exempla e scriptoribus excerpta.”— 
συνειλεγμένον. Perfect passive participle in a middle sense, or, rath. 
er, the perfect middle participle at once.—émi σοφίᾳ. ‘‘ In wisdom.’ 
Literally, « for wisdom.” -- διὰ νεότητα. Compare iii., 6, 1.—«ai- 
ζοντα εἰς ἡνιοποιεῖόν τι, K. τ. A. ‘ Accustomed to go into the shop 
of a bridle maker, one of those near the market-place, and sit down 
therein.”’ The preposition εἰς has here the force of a verb of motion. 


§.2. 


διὰ συνουσίαν τινὸς τῶν σοφῶν. ‘In consequence of intimacy 
with any one of the Sophists.”—zpoc ἐκεῖνον ἀποθλέπειν. ‘ Looked 
to him.” The English idiom is the same: “to look to a person,” 
t. e., to expect some help or assistance from him.—orovdaiov ἀνδρός. 
“Of an able minister.”—x«vveiv. ‘*To arouse,” i. ¢., to induce him 
to speak. Compare Kishner, ‘ad loguendum excitare,” and also Hein- 
dorf and Stallbaum, ad Plat., Lysid., p. 223, A. Valckenaer, less 
correctly, renders it by the Latin pungere, 7. e., to nettle or provoke. 
-τὰς μὲν ὀλίγου ἀξίας τέχνας, x. τ. Δ. . “That men could not become 
able even in arts of little importance without fit instructors.” . The 
expression σπουδαῖος τὴν τέχνην is the same as δεινὸς τὴν τέχνην.- -- 
ἀπὸ ταὐτομάτου. ‘ Spontaneously.” The same, in fact, as φύσει. 


§ 3. 

φυλαττόμενον, μὴ δόξῃ, x. τ. A. “ Anxious lest he appear to ad- 
mire Socrates for wisdom.” --ΕΟὐθύδημος οὑτοσί. “This Euthydemus 
here.” Proper names, when accompanied by the demonstratives 
οὗτος, ἐκεῖνος, ὅδε, and αὐτός, are without the article. (Kwhner, § 453, 
Jelf.\—iv ἡλικίᾳ γενόμενος. ‘On having reached the proper age,” 
i. e., the age of manhood. The term ἡλικία properly denotes the 
age of man from his eighteenth year to his fiftieth.—rij¢ πόλεως Ad- 
γον περί τινος προτιθείσης. ‘The state giving him permission to 
speak about any matter.”” The expression λόγον προτιθέναι is in 
Latin copiam dicendi facere. (D’ Orville, ad Charit.,p.111.) After the 
Athenian people had been convened in assembly, a herald gave lib- 
erty to address the people upon a proposed subject by the usual 
formula τίς ἀγορεύειν βούλεται ;---ἐξ ὧν ἐπιτηδεύει. ‘From the con- 
duct he now pursues.” Attraction for ἐκ τῶν ἃ ἐπιτηδεύει.---καλὸν 
προοίμιον τῶν δημηγοριῶν παραῃσκευάσασθαι, k. τ. A. “Τὸ have con- 
eocted an admirable preamble for his public orations, from δὴ anxi- 
ety not to appear to learn any thing from any one.” Observe that 
του is Attic for τινός.---προοιμιάσεται. ‘ He will form the exardium.* 


330 NOTES TO BOOK IV.—CHAPTER 1. 


, ὁ 4. 

ὁκούων. ‘Although I Ποαγά.""---οὐδ᾽ ἐπεμελήθην, x. τ. Δ. “Nor 
was : ever so icitous of any one of those who were acquainted with 
these matters becoming an instructor unto me.”—rdvavria. Supply 
ἐποιησα.---διατετέλεκα φεύγων. ‘I have always avoided.”’ Compare 
i, 2,28; uni., 1, 4.--τὸ δόξαι. “The very appearance of it.”—dy 
ἀπὸ ταὐτομάτου ἐπίῃ μοι. ‘ May occur to me spontaneously.” 


ὁ δ. 


ἁρμόσειε δ' ἄν, κ. τ. Δ. “It might suit, also, those to form thelr 
preamble in this way, who wish to obtain a medical appointment 
from the state.” Compare Kahner: “ publici medici munus accipere.” 
Weiske supposes that qualified physicians were appointed by the 
people in assembly. These were of two classes: the free, who at- 
tended to the free; and the slaves, who cured the slaves. They 
received their salary from the public treasury.—émirjdecov. “ Ad- 
vantageous.” Ernesti thinks ἐπιτήδειον and ἐντεῦθεν spurious, since 
they are not noticed in the translation of Bessario. —rév ἑατρῶν. 
« Of the physicians of the day.” Observe the force of the article.— 
τὸ δόξαι μεμαθηκέναι. ‘The very appearing to have learned.’’—é» 
ὑμῖν ἀποκινδυνεύων. “ΒΥ trying experiments upon you.” Literally, 
“among you,” i. ¢.,in your case. Schneider aptly compares Pliny, 
H. N., xxix., 1, “ Discunt (medici) periculis nostris, et experimenta vet 
mortes agunt.”—rO προοιμίῳ “Αἱ this form of preamble.” 


$ 6. 

φανερὸς ἦν. Compare i., 2, 10.---ἐεαεωφροσύνης δόξαν περιδάλλεσθαι. 
“To invest himself with a reputation for modesty.” Compare 
Schneider: “ Tacendoassumere et consequi laudem modestia.” Kth- 
ner is guilty of a singular oversight here. © ‘Since Euthydemus,” he 
remarks, * is said, in ᾧ 3, to have departed, what is now related must 
be supposed to have happened on a subsequent occasion.’’ Not so, 
however, by any means. In ὁ 3, Euthydemus is said to have been 
wn the act of departing when Socrates commenced his attack, and 
he is now represented as having been induced to remain by what 
he heard fall from the lips of the philosopher.—avuacroy γάρ, x. 
τι A. “It is strange, then, why in the world they who wish,” &c. 
The particle γάρ here serves to draw aconclusion. Socrates forms 
an inference from the previous conduct of Euthydemus ; and hence, 
for a literal translation of γάρ (“ for”), we may supply the ellipsis as 
follows, with Herbst: οὐκ ὀρθῶς ποιεῖς φυλαττόμενος αὐτός τι φθέγ' 
γεσθαι.---ἄλλο τι ἱκανοί. Compare i., 2, 46.---ὡς συνεχέσ“ατα. “Α3 


NOTES TO BOOK 1V.—-CHAPTER if. 33 


acessantly as possible.” Ernesti and Weiske explain this by 
“ statim a consilio capto, nullo intervallo facto.”—xaé’ ἑαυτούς. “ΒΥ 
themselves,” 7. e., unassisted.—apd τοῖς ἀρίστοις, x. τ. A. “** With 
those who seem to be most skilled.” Here ἀρίστοις is attracted inte 
the case of roic.—évexa τοῦ μηδέν, x. τ. A. ‘So as not to do any 
thing without their judgment.”—dc οὐκ ἂν ἄλλως, x. τ. Δ. ‘ Think- 
ing that they could not otherwise become worthy of notice.” Equiy- 
alent to νομίζοντες ὅτι οὐκ ἂν ἄλλως ἀξιόλογοι γένοιντο. Compare ii., 
2, 13.---αοὐτόματοι. ‘ By uninstructed talent.” Literally, “of them- 
selves.” 


ὁ 7. 
καίτοι γε τοσούτῳ, κ. τ. Δ. ‘And yet, these latter affairs are so 
much more difficult in execution than the others, by how mach, al- 
though more busy themselves about them, they, who accomplish 
them, are fewer in number,” i. ¢., in proportion to the comparative 
“ewness of those who succeed. 


ᾧ 8. 

ἀκούοντος Ἑὐθυδήμου. ‘* While Euthydemus heard him without 
attention,” 7. e., merely heard, but did not seem to pay any attention 
tohim. To this is opposed προθυμότερον ἀκούοντα which presently 
follows.—rototrove λόγους ἔλεγε. “Used to make such remarks as 
shese.”? Observe the force of the imperfect. Kiihner’s observation, 
referred to under ὁ 6, applies more eorrectly here, since the allu- 
sion now is to several conversations subsequent to the main one se 
fully detailed.—érocudrepov ὑπομένοντα. ““ Remaining more readily.” 
—einé μοι, ὦ Ἐῤθύδημε, τῷ ὄντι, x. τ. Δ. ‘Tell me, Euthydemus, 
have you really, as I hear, collected,” &c. The common text has 
συνῆξας, for which we have given συνῆχας With Zeune, Ktihner, and 
others, as suggested by Valckenaer.—rév λεγομένων σοφῶν γεγονέναι. 
Attraction. Compare i., 2, 3.—v7 τὸν Δία. Compare i., 2, 9 


§ 9. 

νὴ τὴν Ἥραν. Compare i., 5, 5.—dyayuai γέ cov. “I do admire 
you, indeed.” The verb dyauac is construed with an accusative of 
the person, and a genitive of the thing which is the cause of the 
wonder; or with a genitive of the person and a genitive of a par- 
ticiple, as dyauai ce τῆς ἀνδρείας, ἄγαμαι σοῦ λέγοντος. The place 
of the participle, however, is often supplied, as in the present in- 
stance, by an explanatory clause, with ὅτε, διότι, ὅπως, &c. Com 
pare Kihner, § 495, Obs. Jelf.—zpoeidtov ua tAov. Compare ii., 1, 2 


889 NOTES TO BOOK IV.—CHAPTER It. 


—bpOwe μετιέναι τὴν σοφίαν. ‘To be seeking after wisAom in the 
right way.” 
§ 10. 
τί δὲ δή; “Butin what particular a t, pray 1" --ιεσώπησεν. Com 
pare iii., 6, 4—dpa μὴ ἰατρός; “Do you wish, then, to Lecome a 
“physician?” Supply βούλει γενέσθαι. The difference between dp 
οὐ and dpa μή is this, that dp’ ob, nonne, requires an affirmative an- 
swer, but doa μή, num, a negative, as dpa does alone; but still μή 
imparts some degree of doubt to the question, and that for the pur- 
pose sometimes of irony. Compare Kuhner, ὁ 873, Jelf.—ovyypap- 
ματα. “ Writings.”—yveyovixod γὰρ ἀνδρός, x. τ. Δ. “Since there 
is need of a well-informed person for this also,” i. ¢., a person of 
judgment, whose mind has been matured by much reading and re 
flection. Observe that τοῦτο is here the accusative of the object.— 
Θεόδωρος. Theodorus was a philosopher and native of Cyrene, and 
a celebrated geometrician. According to Maximus Tyrius (Diss., 
22), he was the preceptor of Socrates. Compare iv., 7, 3.—derpo- 
λόγος. “An astronomer.” This was the original meaning of the 
word. Subsequently it was used to signify an astrologer. So do- 
τρολογία, “astronomy,” though dorpovouia was also in use. The 
case is similar in Latin with astrologia and astronomia.—/aywddc. 
“A Rhapsodist.” The Rhapsodists were persons who recited, in 
public, portions of epic poems, especially those of Homer. They at 
first were held in great esteem; but in the time of Socrates the 
order had fallen into disrepute.—rad μὲν ἔπη ἀκριδοῦντας. “Know 
his verses accurately.”—airoi¢ δὲ πάνυ ἠλιθίους ὄντας. The same 
contempt for the Rhapsodists was entertained by Plato, as appears 
from the dialogue entitled Jon, § 1, segg. Compare Stallbaum, ad lar 


- § 11. ᾽ 
. οὐ δήπου ἐφίεσαι. ** You surely do not desire.” Observe that οὐ 
δήπου are here employed ironically. These particles are generally 
used in Attic writers to express a question to which a denial is con- 
fidently expected. (Compare ii., 3,1.) Socrates, however, in put- 
ting the question, knew well that it would be answered in*the af 
firmative.—fort yap τῶν βασιλέων αὕτη. ‘For this is the art of 
kings.” Supply ἡ τέχνη from what precedes.—dyafév ταῦτα. “Good 
at these things.” Adjectives expressing quality, such as ἀγαθός, 
καλός, κακός, σοφός, &c., are construed with an accusative of the 
end or purpose. (Kuhner, ὁ 579. 2, Jelf.)—xai μάλα. Compare iii. 
3 9.—xal οὐχ οἷόν τέ ye. “ And it is not possible, indeed.” Valck 


NOTES TO BOOK 1V.—CHAPTER II. 333 


enae1 would reject the particle γέ Consult, however, Schaefer. 
Appaiat. Demosth., 1., Ὁ. 543. 


§ 12. 

ov δὴ τοῦτο Kateipyacat; “Have you, indeed, accomplished this?” 
1. €., have you, indeed, acquired this virtue? The allusion is to jus- 
tice (δικαιοσύνη).---οὐδενὸς dv ἧττον φανῆναι δίκαιος. ‘That I will 
appear as just as any other.” More literally, “less just than no 
one.” —rdv δικαίων ἔργα. ‘ Any works of the just.”’—dp’ οὖν. Com- 
pare li., 7, δ.---ἔχουσιν ἐπιδεῖξαι. Compare ii., 6, 28.----μὴ οὖν ob δύ- 
ναμαι. Euthydemus, surprised at the question of Socrates, answers 
it by another question: ‘ What! am I then unable to explain the 
works of justice *’ When οὐ stands in a sentence introduced by μή, 
it belongs to some single word, not to the whole sentence. The 
particle μῆ, moreover, is distinguished from dpa μή only in being less 
pointed and emphatic.—éywye τὰ τῆς ἀδικίας. Supply δύναμαι ἐξηγή 
σασθαι. 


ὁ 18. 


βούλει οὖν γράψωμεν. Compare ii., 1,1. Here A stands for ds 
καιοσύνη, and A for ἀδιιεξα.----πρὸς τὸ A τιθῶμεν. “We add to Delta,” 
i. e., we place under it.—el τί σοι δοκεῖ, ἔφη, προςδεῖν τούτων, κ. τ. A. 
“Tf you think, said he, thut you have any need of these (letters) be- 
sides,” i. e., in addition to the means you already possess for ex- 
plaining these matters. In this discussion, Socrates does not so 
much wish to strip Euthydemus of his reputation for justice, as of 
his own self-conceit. When Euthydemus at one moment pronoun- 
ces the same thing to be just, at another unjust, he clearly shows 
his ignorance of what he professed to know, and, therefore, that he 
had not any true or real claim to wisdom. 


§ 14. 


οὐκοῦν ἔστιν ἐν ἀνθρώποις τὸ ψεύδεσθαι; ‘ Does falsehood, then, 
exist among men?” The article, which is wanting in all the MSS 
and older editions, has been added by Ernesti.—rorépwoe. “In 
which of the two classes.” Literally, «to which of the two sides.” 
-- πρὸς τὴν ἀδικίαν. * Under injustice.”—mpoc¢ δὲ τῇ δικαιοσύνῃ, κ 
r. a. ‘And shall no one of these, in our opinion, belong to justice.” 
Literally, ‘lie in addition to justice,” i. e., be placed under it.—der- 
νὸν γὰρ ἂν εἴη, ἔφη. (No), truly, replied he, for that would be in- 
tulerable.” The particle γάρ often occurs in answers, when it inust 
be referred tc something not expressed. 


34 NOTES TO BOOK IV.—-CHAPTER It. 


§ 15. 

tEavdparodicnra. This verb is often used with respect to cities 
Compare Ages., vii.,6. Conviv., iv., 36.---πρὸς τοὺς φίλου. “ With 
reference to friends.” —dca πρὸς τῇ ἀδικίᾳ ἐθήκαμεν, κι τ. 2. * What- 
soever things we have placed under the head of injustice, must we 
place all (of these), likewise, under the head of justice?” Observe 
vhat πρὸς τῇ ἀδικίᾳ ἐθήκαμεν is an instance of what grammarians term 
che pregnant construction, for πρὸς τὴν ἀδικίαν ἐθήκαμεν, ὥςτε κεῖ- 
σθαι πρὸς αὐτῇ. Prepositions with the dative are sometimes joined 
to verbs of motion, whither, and with the accusative to verbs of rest. 
This is called the pregnant construction. In the former case, the 
speaker regards the state of rest following on the complete motion ; 
in the latter, the motion which precedes and is implied in the state 
‘f rest ; so that the two parts, which in other languages require twe 
verbs to express them, are in Greek signified by one. Compare 
Kahner, § 645, Jelf—i0jxanev. This form is rare, for the Attics 
usually write ἔθεμεν. The aorist in xa occurs in good authors a- 
most exclusively in the singular and third person plural. In the 
rest of the persons the second aorist is more used, which, again, 
k wdly ever occurs in the singular. Compare Matthie, § 210, 211 


§ 16. ; 
Βούλει οὖν, ἔφη, κι τ. A. “Do you wish, then, said he, that, having 
placed these things thus, we again proceed to define, namely, that 
it is just,” ἄο.---ἀλλὰ δεῖν πρός ye τούτους, x. τ. Δ. “Βαϊ that, with 
reference to the latter, a general must act without the smallest 
gzile.” The cubiect here is στρατηγόν, which is to be supplied from 
the pracediag section. ° 


ὁ 17. 

ἀθύμως ἔχον. “ Disheartened.” Compare ii., 6, 18.—ypevoduevoe 
φήσῃ. Compare ii., 6, 58.---παύσῃ τὰς ἀθυμίας τοῦ στρατεύματος 
“ Shall cause the desponcent feelings of his army te cease.” Sto 
bezus has, with one MS., τῆς ἀϑυμίας τοὺς στρατιώτας.---ποτέρωθι 37 
couev; “Under which head are we to place this act of deceit !”— 
πρὸς τὴν δικαιοσύνην. “That we must assign it to justice.” Sup- 
ply ϑετέον εἶναι ἡμῖν.----δεόμενον φωρμοκείας, κι τ. Δ. “Requiring 
medicine, and yet not liking a particular drug.”—o¢ σιτίον τὸ φάρ- 
μακον δῷ. “Shall give him the drug in question as ‘f it were an 
article of food.” Commentators compars with this the five lines in 
Lucretius, i., 935, seqq.: ‘* Sed veluti pueris cbsinthia tetra medentes,” 
&5..~«o7. “Under which head.”—ele τὸ αὐτό. +“ Under the same * 


NOTES TO BOOK IV.—CHAPTER II. 588 


—un διαχρήσηται ἑαυτόν. ‘Lest he destroy himself.” The verb 
διαχρῆσθαι is used in this sense by a euphemism, and governs aa 
accusative.—xAeyy ἢ ἁρπάσῃ. Compare iii., 6, 11. 


ᾧ 18. 
λέγεις, ἔφη, σύ, x. τ. A. “Do you mean, saic he, that not even 
toward our friends ought we on all occasions to act without gui 6 ?” 
--,μετατίθεμαι. “I retract._—# μὴ ὀρθῶς τιθέναι. ‘Than to lay 
down a wrong position.” ᾽ 


§ 19. 


τῶν δὲ δή, κι τ. Δ. In this and the following section, Socrates does 
not express his own sentiments, for what in those passages he as- 
serts is opposed to his own doctrines as stated elsewhere (6. g., iii. 
4, 4, seqq.; iv., 6, 6), respecting the nature of justice and other vir- 
tues. He here assumes the character of a Sophist in order more 
fully to convict Euthydemus of frivolity and self-conceit; for he 
who knowingly does injury to a friend, if we look to the point of 
knowledge, is more just, has a greater knowledge of justice, than he 
who does wrong unwittingly ; but if we look to the act of injury, he 
is more unjust than the other. But he alone is to be called just, 
who, knowing what is just, also executes it, not he who only has 
the knowledge without the execution. And so he who designedly, 
and of set purpose, writes ungrammatically, if we consider the point 
of knowledge merely, 15. ἃ better grammarian than he who writes or 
reads ungrammatically without knowing that he 4065. 80, but not so 
if we regard the act alone. «(Kuhner, ad loc. Wheeler, ad loc.) 

ἐπὶ BAdby. “To injure them.” The preposition ἐπί, with a da- 
tive, sometimes expresses the object or aim of an action. So οὐκ 
ἐπὶ κακῷ, in Thucydides, v., 45, “not with any view to injury.” 
Compare Kithner, § 634, Jeif-—é ἑκών, ἢ ὁ ἄκων. ‘He who com 
mits the wrong intentionally, or he who does it unwittingly.”—z10- 
τεύω οἷς ἀποκρίνομαι. ‘Put confidence in the answers which I give.” 
Attraction for ἅ.---εἰρήσθω μοι. ‘ Let it be said by me,” i. e., let me 
here admit. ; 


§ 20. 
μάθησις Kai ἐπιστήμη. ‘An art and science.”’—y. σμματικώτερον.. 
“A better grammarian.”—xai ἀναγιγνώσκῃ. “And read.”’—dzére 
“ βούλοιτο. * Whenever he might feel inclined.” Observe the force 
of the optative in marking the repetition of an act, and compare dre 
μὴ παρείη, in iii., 14,6.—adrd. Referring to writing ard reading. — 


336 NOTES TO BOOK IV.—CHAPTER II, 


πὼς γὰρ οὔ. Affirmai vely: “ (Yes), for how could it be otherwise?” 
(Matthia, § 610, 6.)—-rd δίκαια δὲ πότερον. For the situation of πό- 
τερον, compare note on ii., 7, 8; iii., 9, 1.—gaivoua:. “I appear to 
say so.” Supply τοῦτο λέγων. Observe that φαίνομαι is opposed to 
the following doxé.—doxd dé μοι καὶ ταῦτα, κι τ. Δ. “ But I think I 
say so without knowing why.” 


Sa Gils 

ri δὲ δή; “ Whet then, pray ἴ"-- φράζων. *‘ When describing.” 
With regard to φράζων... ... φράζῃ, observe, that by a peculiar Greek 
idiom, there is attached to the verb of the sentence a participle of 
the same root and of similar meaning. This is exactly analogous 
to the constructions μάχην μάχεσθαι, &c. Compare Kahner, ὁ 705, 
3, Jelf.—Aoyiopiv ἀποφαινόμενος τὸν αὐτόν. “ When stating the re- 
sult of the same calculation,” i. e., when rendering the same ac- 
count.—dijAo¢ νὴ Δί᾽ εἶναι. Supply δοκεῖ; and on the construction 
of the whole clause, compare iii., 5, 24. 


§-22. 
ἀνδραποδώδεις. Compare i., 1, 16.—dp’ οὖν διὰ τὴν τοῦ χαλκεύειν, 
x. τ. Δ. “ Pray, then, do they obtain this name on account of their 
ignorance of working at smith’s work ?”’—rod τεκταίνεσθαι. “Οἱ 
carpentry.” —rod σκυτεύειν. ‘ Of shoe making.” —ovd? δι᾽ ἕν τούτων. 
Since the former interrogation has been denied (οὐδὲ διὰ τ᾿ «ὅτην), 
Kthner supposes Euthydemus somewhat irritated at the captious 
interrogatories of Socrates, and that he answers here pettishly.— 
ἀλλὰ καὶ τοὐναντίον. That is, διὰ τὴν τῶν τοιούτων σοφίαν τοῦ ὀνό- 
ἀατος τούτου τυγχάνουσιν. 
ᾧ 23. 
φεύγειν, ὅπως μῆ, κι τ. 2. ‘To avoid being low-minded.” Liter- 
ally, “slavish,” i. ¢., in spirit.—dvv ὥμην φιλοσοφεῖν φιλοσοφίαν. “1 
altogether thought that I was seeking out a philosophic system,” 
i. €., pursuing a line of study. Compare the explanation of Kahner : 
“ Sepe φιλοσοφεῖν est, diligenter meditando aliquid reperire.” It is 
used by Isocrates in the signification of “to study,” “ to investigate 
by study.” The proper meaning of the verb is, “to love knowledge,” 
“to seek to become wise,” “to seek after knowledge for its own 
sake.”—d: ἧς ἄν, κι τ. ἃ. Construe ἄν with παιδευθῆναι, and con- 
sult Καλπεν, § 429, .7ε1{.----παιδευθῆναι τὰ προτήκοντα. Verbs which 
have two accusatives in the active, retais one of these cases in the 
passive ---καλοκἀγαθίας dpeyouévy. Compare i., 2, 16.--πῶς ole: μα 


NOTES TO BOOK LV.—CHAPTER I 991 


κ-τ. A. ‘How much do you think I am dejected,” 2. €., ca you 
imagine the despair: I am in.—did μὲν τὰ προπεπονημένα, kK. T A. 
.“¢ After all my previous labor, not even able to answer that which is 
asked me concerning the things which I ought most of all to know.” 
Literally, ‘on account of the things previously labored upon.” Ob- 
serve in ὑπὲρ ὧν the attraction for ἅ, and also that περί is more usua} 
in this construction. 


§ 24. 


Δελφούς. Delphi was situate on the southern side of Mount Par- 
nassus, in Phocis, and was famed for its oracle of Apollo. The 
more ancient name was Pytho.—jjéy πώποτε ‘Ever as yet.”— 
κατέμαθες οὖν πρὸς τῷ vad, x. τ. A. “ Did you observe, then, that 
sentence, Know Tuysetr, written somewhere upon the temple 
(wall) ?” Observe here the force of the article τό, equivalent, as 
Sturz remarks, to dictum illud. This is said to have been the say- 
ing of Chilo. Others, however, ascribe it to Thales. Socrates often 
recommended it to his followers, for which he is ridiculed by Aris- 
tophanes. Compare Sivern, ad Aristoph., Nub., p. 6.—otdév cot τοῦ 
γράμματος ἐμέλησεν. The impersonal μέλει, cure est, is construed 
with a dative of the person and a genitive of the thing. (K@hzer, 
ὁ 496, Jelf.)\—cavrov ἐπισκοπεῖν, ὅςτις εἴης. Thus sometimes in 
Latin, as in Cicero, “ Nosti Marcellum, quam tardus sit.”—rodré ‘ye. 
© This, at least,” ὁ. e., my own 56]{.---σχολῇ yap dv ἄλλο τι ἤδειν 
“ ¥or I could scarcely have known any thing else.” ᾿ 


§ 25. 


ὥςπερ οἱ τοὺς ἵππους... . ὅπως ἔχει. These words form a paren- 
{Π|6515.---γεγνώσκειν. “That they know (the animal).”—zpoc¢ τὴν 
tod ἵππου χρείαν. “ΔΒ regards the proper use of the steed,” 7. 6.» 
she proper services required of him. "τ πρὸς τὴν ἀνθρωπίνην χρείαν 
«ὙὙ}} reference to human uses.” 


§ 26. 
πάσχουσιν. ‘*Experience.”—dia dé τὸ ἐψεῦσθαι. ἑαυτῶν. ** But, 
by having been deceived with respect to themselves,” 7. ¢., by reason 
of not knowing themselves.—duaycyvécnove.v. ‘ Thoroughly dis- 
tinguish.’—rpdrrovrec. “ΒΥ attempting.”—ed πράττουσι. ‘ Enjoy 
success "---διαφεύγουσι τὸ κακῶς πράττειν. “ Escape ill success.” — 
τοὺς ἄλλους ἀνθρώπους δοκιμάζειν. ‘To form an estimate regarding 
the rest of men.”—dia τῆς τῶν ἄλλων χρείας. ‘* By means of their 

use of the rest of men,” i. ¢., by their dealings with others. 
Pp 


338 NOTES TO BOOK IV.—CHAPTER 1 


ὁ 27. 
ot de μὴ εἰδότες. Supply ἑαυτούς, or τὴν ἑαυτῶν δύναμιν.---πρός τε 
τοὺς ἄλλους, κι τ. A. “Are similarly affected as regards both the 
rest of men,” &c. Inasmuch as they do not know themselves, they 
are equally ignorant of other men, and of all human affairs.—oire 
οἷς χρῶνται. “Nor those with whom they have dealings.” —rév rs 
ἀγαθῶν ἀποτυγχάνουσι, x. τ. 2. They both fail of obtaining the 
things that are good, and fall into those that are evil.” 


§ 28. 

ἐπιτυγχάνοντες ὧν πράττουσιν. ‘Succeeding in the things which 
they do.” Observe that ὧν is by attraction for @.—xai of re ὅμοιοι 
τούτοις, κι τ. Δ. ‘And they who are like to them gladly make use 
of their assistance,” i. ¢., men of similar prudence; men who re- 
semble them in character and conduct.—izép αὑτῶν βουλεύεσθαι 
“To counsel for them.”—xai προΐστασθαΐ τε ἑαυτῶν τούτους. “Ane 
to place these before themselves.” We have here, as Kiithner re 
marks, a species of anacoluthon. The more regular form of expres- 
sion would have been, καὶ zpolorac@ai τε βούλονται ἑαυτῶν τούτους 
καὶ τὰς ἐλπίδας... . ἔχουσι. 


β 99. 

«κακῶς δὲ αἱρούμενοι. “ And making an unfortunate choice,” i. ε.. 
m consequence of not knowing their own abilities. Weiske takes 
it passively : “‘ Infeliciter ad aliquod negotium vel munus delecti.”—~ 
ζημιοῦνταί τε καὶ κολάζονται. “ Are both fined and punished.” Com- 
pare Kihner: “ Mulctantur et castigantur.”—ddofoier. “Incur dis- 
repute.”—ray πόλεων ὅτι. In order to give greater force to the op 
position, the genitive is thus placed before the conjunction. Se 
sometimes in Latin, as in Cicero, Divin., i.,40: “ Deus ut haberetur,” 
&e. 


᾿ 9 30. 

ὡς πάνυ μοι δοκοῦν. Here δοκοῦν is an accusative after ἔσθι, equiv- 
alent to icf: δοκεῖν μοι. In place of this construction the genitive 
absolute is more frequently employed. The common text has δοκεῖ. 
-- περὶ πολλοῦ ποιητέον. Compare ii., 3, 10.--- πρὸς σὲ ἀποδλέπω, κ. 
r. a. “1 look to you (for aid), if haply you might feel inclined to 
explain it unto me.” ‘The optative with εἰ is used with respect te 
present actions, when the doubtfulness of the result is to be strongly 
marked; and sometimes, as in the present instance, ἄν is added, 
‘for the purpose of making that doubtfulness still stronger Com 
pare Matthie, ὁ 526 


a ει. ........ὕὄ: 


NOTES TO BUOK IV.— CHAPTER It. 339 


4.31. 

πάντως ποὺ γιγνωσκεις. ‘You fully know, I suppose.”—ei yap 
μηδὲ ταῦτα οἶδα, x.t. A. ‘ For if I did not even know these, I would 
be more worthless even than a slave.” Literally, “than slaves.” 
The particle εἰ is used with the indicative, and, in the apodosis, 
the optative with av, when the condition contains a determinately 
expressed case, and the apodosis refers to a circumstance which is 
merely possible or probable. (Matthie, § 524, Obs. 2, 1.)--αὐτὸ ra 
ἡγιαίνειν. ‘* The very circumstance of being in health.” —émecra τὰ 
αἴτια ἑκαστέρου αὐτῶν, x. τ. A. “In the next place, as regards the 
causes of each of them, namely, both drink and food, (I regard) those 
which conduce to health as blessings,” &c. Supply νομίζω from the 
previous clause, and observe that ποτά and βρωτά are more literally 
«ὁ drinkables” and “ eatables.” 


ὁ 82. 


καὶ τὸ ὑγιαίνειν καὶ τὸ νοσεῖν. ‘Both health and sickness.” 
Taken substantively.—7ére δ᾽ ἄν, ἔφη, κι τι A. The inquiry of Eu- 
thydemus.—orpateiac τε αἰσχρᾶς, x. τ. Δ. ‘*Some having, by reason 
of strong health, taken part either in a disgraceful expedition by 
land, or some injurious movement by sea,” &c.—oi δὲ δι’ ἀσθένειαν 
ἀπολειφθέντες, σωθῶσιν. ‘* While others, having been left behind on 
account of feeble health, may have been saved.” Some prefer,ren- 
dering ἀπολειφθέντες here more freely, “having missed (the expe- 
dition, or movement by sea).”—pdAdov ἀγαθὰ ἢ κακά. ‘* Any more 
blessings than evils.”—ovddév, μὰ Δία, φαίνεται, x. τ. Δ. “Not any 
more, indeed, it is evident, according to this mode of arguing, at 
least.” 


§ 33. 

ἀλλ᾽ ἢ γέ τοι σοφία. ‘But wisdom, at least, indeed.”—rié δαί" 
τὸν Δαίδαλον, x. τ. Δ. .This passage is remarkable for its Socratic 
irony. Below, iv., 5, 6, where the philosopher utters his real sen- 
timents, he calls σοφίαν, i. e., intelligence and wisdom, the summum 
bonum; and above, iii., 9, 5, he clearly states all virtue to be oco- 
gia.—rov Δαίδαλον. ‘The celebrated Dedalus.” The article here 
is emphatic.—éri ληφθεὶς ὑπὸ Μίνω, x. τ. A. “How that, having 
been seized by Minos, on account of his wisdom, he was compelled 
to be a slave to that prince.” Dedalus, according to the legend 
was an Athenian, but having killed, through envy, his sister’s son 
?erdix, he fled to Crete, where his skill obtained for him the friend- 
ship and protection of Minos. This Socrates ironically calls ηφθεὰ 


340 NOLES CO BIOK 1V.-—CHAPTER τ. 


ὑπὸ Miva, x. τ. A.—pera rod υἱοῦ. An allusion to the fabled flight 
of Dedalus, along with his son Icarus, from the island of Crete, afte1 
the affair of Pasiphat.—rév re παῖδα ἀπώλεσε. In the Icarian Sea, 
as it was afterward called.—ei¢ τοὺς Bapbépove. Dedalus fled ta 
Sicily after the loss of his son, where he was protected by Cocalus, 
king of the Sicani, and where he executed for the monarch many 
great works of art. This Socrates-ironically calls a second ensla- 
ving.—ra δὲ Παλαμήδους, x. r.2. Palamedes exposed the pretended 
madness of Ulysses, and thus incurred his hatred. Ulysses accused 
him of treason, and succeeded by his artifices in having him stoned 
so death. Herbst aptly compares Philostratus (Heroic., p. 707): 
UWacrauijdnv δὲ οὐδὲν ἡ σοφία ὥνησε τὸ μὴ οὐκ ἀποθανεῖν διαδληθέντα. 
--ὑμνοῦσιν. “Celebrate in Βοῃρ.᾽ ---ὡς. “Ηονν that.’}—édvapric- 
τους πρὸς βασιλέα γεγονέναι. “To have been carried off to the great 
king.” The King of Persia is meant, and the reference being a well- 
known one, the article is, as usual, omitted. 


§ 34. 
κινδυνεύει. ‘ Appears.” Compare ii., 3, 17; iii., 13, 3—elye μή 
τις αὐτό, κι τ. A. “ (Yes), if at least one do not seek to compose it. 
said he, O Euthydemus, of questionable goods,” i. ¢., if he do nc 
consider any questionable good as one of its ingredients.—ri δ' dv, 
ἔφη, κι τ. 2. “But what one, said he, of the things tending to hap 
piness, could be questionable in its nature !” i. e., could be a question 
able good.—elye μὴ προςθήσομεν αὐτῷ. * Unless, indeed, we shall 
attach to it (as its elements).” 


§ 35, 36. 
νὴ A’, ἔφη, προςθήσομεν ἄρα. ‘Ay, indeed, said Socrates, we 
wiil then be adding those things.”—70A2a καὶ χαλεπά. Compare i., 
2, 24.— ἐν ἔργοις ἐπιχειροῦντες. ‘‘Undertaking works too great 
for them.”—d:aourrépevoi τε καὶ ἐπιδουλευόμενοι. “ Being ener- 
vated and plotted against.” —d2d μήν, ἔφη, εἴγε μηδέ, x. 7-2.“ Why” 
in very truth, replied Euthydemus, if I do not speak rightly even in 
praising happiness, I confess that I do not even know what I ought 
to pray for from the gods.” Literally, ‘ with reference to the gods.” 
Compare i., 2, 10.---οὐδ᾽ ἔσκεψαι. “You have never even examined.” 
-ατί ἐστι. ‘ What kind ofa thing it is.’ Compare i., 2, 13.--πάν- 
τὡς δήπου. ““ Assuredly, if I mistake not, (I know this).” 


ὁ 37. 
εἰδέναι. “For one to know.” Supply τινά.---μὴ εἰδότα δῆμον. 
“If he know not the people themselves.” Literally, “the demus.” 


—— ΨΎΨΨΆΨΩΝ 


NOTES TO BOOK IV.—CHAPTER II 341 


>. 

Among the Greek democratical states, especially at Athens, tha 
term δῆμος was used to indicate the commons, ‘he people, the priv- 
ileged order of citizens, &¢.—zofove. ‘‘ What sort of persons.”— 
εἰς ἃ δεῖ τελεῖν. * To expend on those things on which they ought 
(to expend their means),” i. e., on the necessaries of life. Sauppe 
understands this differently. He refers τελεῖν to those citizens 
who, being enrolled in a particular class, pay the public taxes as- 
sessed upon that class: now, since these are said τελεῖν εἰς τάξιν 
τινά, he takes the present passage to mean the same as if it were 
written τοὺς μὴ ἔχοντας τελεῖν εἰς ταῦτα εἰς ἃ δεῖ. We have adopted 
the same mode of resolving the passage, but with what we conceive 
vo be a far more natural explanation. 


§ 38. 
καὶ περιποιοῦνται ἀπ’ αὐτῶν. ‘They even make savings from 
them.”—xai νὴ Δί᾽, ἔφη, «. τ. Δ. We have adopted in this sentence 
the punctuation of Weiske. The passage stood thus in the old edi- 
tions: Kai νὴ A’, ἔφη Ἐῤθύδημος - ὀρθῶς γάρ με ἀναμιμνήσκεις " olda 
γάρ, x. τ. Δ. The second γάρ, in our reading, explains the paren- 
thesis. The more natural arrangement, as Kiihner remarks, would 
have been as follows: Καὶ νὴ A’, ἔφη ὁ Εὐθύδημος; olda (ὀρθῶς yap 
us ἀναμιμνήσκεις) καὶ τυράννους, κι τ A.—oi ἀπορώτατοι. They who 

are completely destitute.” ᾿ 


§39 * 

τοὺς μὲν τυράννους εἰς τὸν δῆμον ϑήσομεν. We will have to class 
these tyrants among the demus.”—oixovoutxoi. ‘Good managers.” 
--ἀναγκάζει we Kai ταῦτα ὁμολογεῖν, x. τ. A. “My own stupidity, 
doubtless, forces me to concede even this.” The position of δηλον 
ότι here is somewhat unusual. “It would come in more naturally 
after ἀναγκάζει we. Leunclavius considers it a mere expletive here, 
but this is going altogether too far.—xcvduvetw yap ἁπλῶς, κ. τ. A. 
“For I appear to know nothing at all.” Literally, “simply nothing.” 
Equivalent to the Latin ““ omnino nihil.” 


§ 40. 
τῶν οὕτω διατεθέντων ὑπὸ Σωκράτους. “ΟΥ̓ those who were re- 
duced to this state by ϑοογαίθβ." ---ιβῶὗλακωτέρους. ‘More foolish 
‘than ever).” In relation to this form, compare notes on iii., 13, 4. 
—inédabev. ‘ Concluded.”—dAdwe εἰ μῆ. So in Latin, non aliter 
nisi, for non aliter quam si, in Cic., Ep. ad Fam., viii., 14; xii., 14; 
Liv., xlv., 11.—évia δὲ καὶ ἐμιμεῖτο, κι τι “He imitated also, some 


842 NOTES TO BOOK IV. CHAPTER π|. 


of his pursuits.’ Literally, " some of the things which he pursued.” 
Observe the attraction in ὧν for &4.—d.erdparrev. “" Confounded 
oim.”—ifqyeiro. ‘ Explained to him.” ' 





CHAPTER III. 
$1. 

τὸ μὲν οὖν λεκτικούς, x. τ. Δ. “ Socrates, then, was not urgent 
that those who associated with him should rapidly become able in 
speech, or in action, or of invenfive skill.” More literally, “did not 
hasten onward this circumstance, that those who associated with 
him should become,” &c. How Socrates taught his pupils to be 
πρακτικοί Will be related in chapter v.; how to be διαλεκτικοί in 
chapter vi.; and how to be μηχανικοί, in chapter vii.—cugpocivn. . 
“AA spirit of self-control.”—rode ταῦτα δυναμένους. “That those 
who were powerful in these qualities,” i. e., in speaking, acting, &c. 


§ 2. 

περὶ ϑεοὺς σώφρονας. “Sound in their notions respecting the 
gods.” —aA201 μὲν οὖν αὐτῷ, x. τ. Δ. “ Others, then, who were pres- 
ent with him when conversing on this topic with other persons, re- 
lated (his words unto me).” Heindorf conjectured διηγοῖντο, i. ¢., 
narrent; Herbst, διηγοῦνται. We have followed the common text, 
and have given the explanation of Bornemann, as approved of by 
Kilner. Ἵ 


ἷ ᾧ 3. 

ἤδη ποτέ σοι ἐπῆλθεν. “" Didit ever hitherto occur to you.” Com- 
pare iv., 2, 4.---κατεσκευάκασι. ‘Have provided.”—«xai ὅς. Com- 
pare i., 4, 2.—juiv παρέχουσιν. “Afford us.”—éd γ᾽ εἰ μὴ εἴχομεν. 
το And if we had not this, at least.’—évexd ye τῶν ἡμετέρων ὀφθαλ- 
μῶν. “As far, at least, as our eyes are concerned.” —dAAd μὴν καί. 
«But, moreover.” —x«déAdtcrov ἀναπαυτήριον. “A most excellent 
time for taking repose.” According to vhe analogy of the language, 
ἐναπαντήριον should properly signify “a place for taking repose.” 
Some read ἀναπαυστήριον, With regard to which form, consult the 

rematks of Lobeck, ad Soph., Aj., 704, p. 321. 


§ 4. 
φωτεινὸς ὦν. ~“ Being luminous,” i. ¢., light-imparting.—réd¢ τε 


ὥρας τῆς ἡμέρας. “ Both the divisions of the day,” i. ¢., ὄρθρον 
ueonubpiav. δείλην, ἑσπέραν, or “dawn, midday. afternoon, even 


ee ιν ee eee 
“ab ae. 


hal 





* 


ea Serio | Tart 


NOTES ΤῸ BOOK IV.—CHAPTER 1. 3438 


ng.” In the time-of Xenophon ὥρα did not signify an hoz:, or the 
twenty-fourth equal part of a day and night. It appears to have 
been first 566 Ἴη this latter sense by the astronomer Hipparchus, 
about 140 B.C. Compare. Ideler, Chronol., i., p. 239:—d.a τὸ σκο- 
τεινὴ εἶναι, ἀσαφεστέρα ἐστίν. ‘In consequence of its being gloomy, 
is less distinct.” Observe here the nominative with the infinitive 
by attraction, and consult Kihner, § 672, 2, Jelf—dozpa ἀνέφηναν. 
“ They cause the stars to shine forth.” Observe here the employ- 
ment of the aoris* to denote what is customary, or wont to happen. 
τὰς ὥρας τῆς νυκτός. The Greeks divided the night into three 
watches, the Romans into four. 


Ἂ ᾧ 5. 

ταύτην ἡμῖν ἐκ τῆς γῆς ἀναδιδόναι. ‘ Their raising this for us from 
out of the earth.” With ἀναδιδόναι supply αὐτούς, i. €., rove Geote.— 
ὥρας. ‘*Seasons.”’—oi¢ εὐφραινόμεθα. “ΒΥ which we experience 
delight.”’ More literally, “by which we gladden ourselves.” Ob- 
serve the force of the middle.—zdvv, ἔφη, καὶ ταῦτα φιλάνθρωπα. 
‘These things, also, said he, are indicative of a very strong love for 
man.” Observe that ταῦτα is here in the plural, because the refer- 
ence is not to the preceding τό, but to the various blessings that are 
enumerated. 


§ 6. 
οὕτω πολλοῦ ἄξιον; k. 7.2. ‘A thing of so much value as both 
0 produce, and, in conjunction with the earth and the seasons, ta 
bring to maturity,” &c.—ovytpégerv. “To help to nurture.” —doz 
τοῖς τρέφουσιν ἡμᾶς. ‘* With all our nutriment.”—ed«arepyacrérepa. 
“More easy of digestion.”—zpovontixdy. “415 a mark of divine fore- 
sight,” ἡ. ¢., of a kind Providence. 


§ 7. 

τὸ wip. “The element of fire.” Observe the article. It is 
emitted in one MS., whence Bornemann has very rashly inclosed 
it in brackets.—ézixovpov μὲν ψύχους. ““ An aid against cold.”—ocvp- 
epyév. ‘A co-worker.” --- κατασκευάζονται. ‘*Supply themselves 
with.” Observe the middle—o¢ γὰρ συνελόντι εἰπεῖν. Compare 
iii., 8, 10.---ὐπερδάλλει φιλανθρωπίᾳ. ‘Surpasses all the former in 
evincing love for man.” 


§8. 
τὸ δὲ καὶ ἀέρα ἡμῖν, x. τ. 2. “ And, again, their having 80 abun: 
dant.y diffused the air every where around us.” Literally, “ for 1s * 





344 NOTES TO BOOK IV.—CHAPTEF 111, 


This whole passage, down tc ἀνέκφραστον inclusive, is preserved ouly 
none MS., that of Meermann. It is suspected by most critics of 
being spurious. The following reasors have been advanced for this 
opinion. 1. The use of the adverb ἀφθόνως, where we would expect 
ἄφθονον. 2. The suspicious form of the aorist διαχῦσαι. 3. The 
affected form of the expression πρόμαχον ζωῆς, which does not suit 
the simple style of Xenophon. 4. The words ἀλλὰ καὶ πελάγη περᾶν 
but ill agree with the preceding sentences. 5. The form ἀλλαχόθι 
is met with in no other passage. In many MSS., moreover, there 
is an hiatus between τὸ δὲ καὶ ἀέρα and τὸ δὲ τὸν ἥλιον, and it bas 
been supposed that some scribe attempted to fill up the vacuum with 
the present passage.—zpéyayov καὶ σύντροφον. “A defense and sup- 
port.”—4A4d καὶ πελάγη περᾶν δι’ αὐτοῦ. “ But.that weeyen cross 
over seas by means of it,” 7. e., by the action of the air on the can- 
vass of the sails.—xai τὰ ἐπιτήδεια ἄλλους, x. τ. Δ. ‘And that some 
men in one quarter and in one Jagd, and other men in another 


_ quarter and in a different land, by sending to each other, procure 


for themselves what they require, how is not this beyond ull calcu- 
lation? It is unutterably so.” 

ἐπειδὰν τράπηται. “" Whenever he turns.” Observe the force of 
the iniddle. ‘The allusion is to the apparent motion of the sun after 
the shortest day, or the winter solstice.—zpociéva:. ‘* Approaches 
toward us.”—dy καιρὸς διελήλυθεν. “* Whose season (for ripening) 
has gone by.” —yGAAov τοῦ δέοντος ϑερμαίνων. " “ By imparting unto 
us more of his heat than is needful.”—xai ὅταν αὖ πάλιν ἀπιὼν yé- 
νῆται ἔνθα, κ- 7.2%. “And when, in the course of his departure, he 
may have come back again (to that quarter of the heavens) where,” 
ἄς. Supply ἐνταῦθα before ἔνθα. The order αὖ πάλιν is very rare, 
πάλιν αὖ, Which occurs immediately after, is much more usual. 
Compare Schefer, Melet. Crit., p. 39.—ei ἄπεισιν. “If he shall de- 
part.” Observe the employment of the present ἄπεισιν, according 
to Attic usage, in a future sense.—xai ἐνταῦθα τοῦ οὐρανοῦ ἀναστρέ- 
ὀεσθαι, x. τ. Δ. “And keeps revolving in that part of the heavens, 
by being in which he might benefit us most.”—zavrénacw ἔοικεν. 
«« Altogether resemble.” 


o. 
εἰ ἐξαπίνης γίγνοιτο. “If either should come upon us suddenly.” 
-κατὰ μικρόν. “ Gradually.”—écre λανθάνειν ἡμᾶς, x. τ. Δ. “That 
we escape our own observation while we are coming toward, and 
getting placed in, either most powerfil extreme.” More. freely, 
‘that we are imperceptibly placed in either extreme.” Observe 


NOTES TO BOOK IV.—CHAPTER III. 343 


the construction of εἰς with καθισταμένους, the prepositicn to »e ren 
dered by a veib of motion.—ei dpa τί ἐστι, x. τ. A.‘ Whetner the 
gods, perchance, have any other employment than,” &c. With ép- 
γον supply ἄλλο. The partigle 7 stands sometimes after an inter- 
rogative, τίς, τί, without ἄλλος. So in indirect questions we some- 
times find ri instead of ἄλλο ri. Compare Kihne~, § 779, Obs. 1, 
121} —rovrwv. The benefits mentioned above. 


§ 10. 

ov γὰρ καὶ τοῦτ᾽, x. τ. Δ. ‘(Let it occasion no embarrassment), 
for is not this also manifest, said Socrates.” Observe the elliptical 
employment of γάρ.---ἀνθρώπων ἕνεκα. ‘Forthe sake ofmen.” The 
same sentiment is expressed by Cicero, N. D., ii., 62.—aiyéyv te καὶ 
diwv, x. τ. Δ. ‘*Reaps so many advantages from goats and sheep, 
&c., as men do ?”—éuoi μὲν γὰρ δοκεῖ, κι τ. Δ. ‘For to me, indeed, 
it appears (that they reap) more advantages (from these) than from 
the productions of the earth.” Zeune supplies 7 after πλείω, but 
when a comparative is followed by a genitive, depending on some 
other word, this particle is often omitted. The genitive τῶν φυτῶν 
depends on ἀπολαύειν.----τρέφονται γοῦν καὶ χρηματίζονται, κ. τ. A. “At 
least, however, they nourish and enrich themselves no less from. 
these,” i.e., from animals.—7od δὲ γένος ἀνθρώπων. “ And a nutaer- 
ous race of men.” The allusion is to the Scythians, who ied a noma. 
dic life.—amé βοσκημάτων. ““ Obtained from herds.” —ra χρήσιμα τῶν 
ζώων. ‘The useful ones of animals.” Whena substantive is joined 
with an adjective or pranoun, where both should be in the same vase, 
the Greeks often, for greater emphasis, consider the substantive as 
the whole and the adjective as the part, and put the forraer in the 
genitive.—irz dv βούλωνται. ‘For whatever purpose they may 
please.” The verb χρῆσθαι, which properly signifies ** to employ as 
a means or instrument,” is construed with a dative of the person or 
thing employed, and an accusative of the use, purpose, or end 


§ 11. 
προςθεῖναι. ‘Their adding.” Here again the aorist has refer- 
enve to what is habitual or customary.—aicOjcete. “ Senses.”— 
τὸ δὲ καὶ λογισμὸν ἡμῖν ἐμφῦσαι. ‘* And their implanting, also, in us 
a faculty of reason.” —repi ὧν αἰσθανόμεθα, κ. τ. A. Both reasoning 
respecting sensible objects, and holding these reasonings in mem- 
ory.” Observe that περὶ ὧν is for repi τῶν ὦν.---ὅπη ἕκαστα συμ- 
φέρει. ‘In what way each is beneficial,” 7. e., how far each may 
be beneficial.—épunveiav. “Speech.”—dv’ ἧς πάντων τῶν ἀγαθῶν, κ, 

P2 


246 NOTES TO BOOK 1V.—CHAPTER Π|. 


τ. Δ. “Giving instruction, by means of which we both inipart al: 
blessings unto one another, and share these in common.”—véuov, 
τιθέμεθα. Compare iv., 4, 19.---πολιτευόμεθα. . “ Enjoy constitution. 
al government.” —zoAAjy ἐπιμέλειαν πομεῖσθαι. “Τὸ take, in their 
goodness, great care.” Observe the force of the middle, literally, 
“to make for themselves,” i. ¢., in their own spontaneous goodness 
Stronger, therefore, than the simple ἐπιμελεῖσθαι would have been. 


§ 12. 


et ἀδυνατοῖμεν, x. τ. Δ. “Since we are unable to foresee what 
chings will be advantageous with regard to the future. The prepo 
sition ὑπέρ has here somewhat of the force of the Latin de, with the 
accessory idea of an intention w regulate or arrange. Hence the 
explanation which Matthi here gives to ὑπὲρ τῶν μελλόντων, name 
ty, ““αὦ res futuras bene constituendas.” Observe that εἰ has here, 
with the indicative, the force ot ἐπεί, and compare i., 5,1. Schnei- 
der, Schiitz, and Dindorf read 9, a mere conjecture of Reiske’s.— 
τοῖς πυνθανομένοις. “" Unto those wnv inquire of them.”—yyvowvro. 
Three Paris MSS. have γίγνοιτο, but the plural is right, because 
several distinct events are referred to. Compare Kahner, ὁ 385, 6., 
Jelf.—coi δ᾽, ἔφη, ὦ Σώκρατες, x. τ. Δ. Consult on this passage, page 
xxviii. of the Prolegomena. ᾿ 


ὁ 15. 


"ὅτι δέ γε ἀληθῆ λέγω, x. τ. 2. “And that I speak the truth (in 
saying that the gods assist us in uncertain ciseumstances), you also 
will discover,” ἄς. From this passage it would appear that Soc- 
rates did not consider that the δαιμόνιον was given specially to him- 
self alone, as a peculiar gift, but was common to him with other 
men. Compare i., 1,19: Σωκρἄᾶτης δὲ πάντα μὲν ἡγεῖτο, K. τ. 2, 
and Prolegomena, |. c.—ra¢ μορφὰς τῶν ϑεῶν. Compare ii., 1, 19.— 
οὕτως ὑποδεικνύουσιν. ‘Thus secretly manifest themselves unto 
us.” Observe the force of ὑπό. The idea is, that we are not to 
look, in divination, for the very forms of the gods, but that they 
merely give us on those occasions some secret manifestations of 
their will.”—oZ re γὰρ ἄλλοι, x. τ. Δ. “For both the other gods.” 
Supply eof, which is omitted because αὐτοὶ οἱ ϑεοί went before 

Socrates, Plato, and Cicero, besides believing in one supreme God» 
supposed that there were several other inferior, but immortal gods, 
whom the great God employed in the administration of the universe 

«--οὐδὲν τούτων. The idea is, that they do not present themselves 
to our view in giving any of the good things which they bestow - 








NOTES ΤῸ BOOK IV.—-CHAPTER III. 34% 


καὶ ὁ τὸν ὅλον κόσμον, Kk. τ. Δ. “And he who both disposes and 
maintains the whole universe,” 1. e., the universe as a whole. The 
reference is to the one great Being who reigns supreme over all 
things. The very name of the universe, κόσμος, denotes the order, 
harmony, and beauty that pervade it. A similar meaning is em- 
braced by the Latin mundus. Compare Pliny, H. N., ii.,4: * Quem 
κόσμον Graci nomine ornamenti appellavere, eum nos a perfecta ab- 
solutaque elegantia mundum.”—év ᾧ πάντα καλὰ καὶ ἀγαθά ἐστι. Ex- 
planatory, in effect, of the term κόσμος.----καὶ ἀεὶ μὲν χρωμένοις, K. τ. 2. 
‘And who always exhibits (this universe) unto those who avail 
themselves (of its blessings), as uninfluenced by decay, and by dis- 
ease, and "by age, and obeying him,” &c. We have adopted ἀγή- 
ρατον, the correction of Stephens, and which has been followed by 
most subsequent editors. The common text has ἀγήρατα, making 
the reference to be to πάντα καλὰ καὶ ἀγαθά, but this is inferior in 
every point of view, though adopted by Ktihner.—odro¢ τὰ μέγιστα͵ 
κι τ. 2. “This being is (mentally) seen by his performance of the 
most stupendous works, but is unseen by our bodily eyes while 
administering the affairs of earth.” The idea intended to be con- 
veyed is simply this, that the Deity can only be seen in his works 
We have given τάδε here what appears to be its most natural mean- 
ing. Kithner refers it to τὰ μέγιστα, but Xenophon would then have 
used ταῦτα. 


§ 14. 


ἀκριθῶς. “Steadfastly.”—dvaidd¢. ‘Boldly.’ A metaphor taken 
trom the staring gaze of effrontery.—rjv ὄψιν ἀφαιρεῖται. * He de- 
prives him of sight.” The verb ἀφαιρεῖσθαι and some others, sig- 
nifying “to take away,” are construed with two accusatives, one 
of the thing taken, and another of the person deprived. The latter 
is sometimes, as in the present instance, omitted. (Matthia, § 418.) 
τοὺς ὑπηρέτας. ‘‘The ministers.” A figurative form of expression 
for thunder, winds, &c. Ernesti remarks, that similarly in the 
Scriptures, thunder and tempests are called the ministers of God.— 
κεραυνός. Observe that κεραυνός and ἄνεμος are often found without 
the article, as being things familiar and well known. Compare 
Kushner, § 447, 448, Jelf.——oi¢ dv ἐντύχῃ. ‘With whatsoever it may 
have come into contact,” 7. e., whatever it strikes.—zpocidvtwv 
“As they approach.”—dAad μὴν καί. Compare i., 1, 6.—#, εἴπερ. 
Thus in four MSS. The common text omits 7.—rod Veliov μετέχει. 
“ Partakes of the divine essence.”—@ χρὴ xatavoodvra. Here the 
eonclusive and cannecting particle is elegantly omitted by asynde- 





348 NOTES TO BOOK 1V.—CHAPTER III 


ton.—yiy καταφρονεῖν τῶν ἀοράτων. “ Not to despise invisible things. 
~-éx τῶν γιγνομένων. “From their results.” 


§ 15. 


ὅτι μὲν οὐδὲ μικρόν, x. τ. Δ. ‘‘ That I will not neglect the deity 
even ina slight degree.” Verbs which express the notion of caring 
for, thinking much of, or their contraries, and which necessarily im- 
ply an antecedent notion of the cause, person, or thing whence the 
case arises, are constriled with a genitive. (Kiuhner, ὁ 496, Jelf.)— 
ἐκεῖνο δὲ ἀθυμῶς Maay neuter verbs, which express an emotion, 
not having any direct object, are followed by an accusative of the 
thing which causes the emotion. Thus, in the following section, μὴ 
τοῦτο ἀθύμει. So, also, in Latin, “ Id dolemus” (Cic., Brut., 1)3 “Id 
lacrymat virgo” (Ter., Eun., ¥., 1, 13).—otd ἂν ele. Compare i., 
6, 2; iv., 2, 32.---ἀξίαις χάρισιν ἀμείδεσθαι. The verb ἀμείδεσθαι, in 
the signification of “to remunerate,” is construed with an accusa- 
. tive of the person or thing remunerated, and with a dative of the 
means of remuneration. (Matthia, § 411, 5.) 


§ 16. 


ὁρᾷς γάρ. The verb ὁράω refers here to mental vision, and has, 
therefore, a force very like that of “to know.” —véuq πόλεως. “In 
accordance with the ritual of the state.” Compare the explanation 
of Cicero, De Leg., ii., 16: “ In lege est, ut de ritibus patriis colantur 
optimi: de quo cum consulerent Athenienses Apollinem Pythium, quas 
potissimum religiones tenerent, oraculum editum est, eas, que essent in 
more majorum.”—xara δύναμιν. “ According to one’s means.”— 
lepoic ϑεοὺς ἀρέσκεσθαι. For the construction of ἀρέσκεσθαι, consult 
Matthia, § 398, 412, and Carmichael’s Greek verbs, p.41. Xenophor 
here follows the construction of Homer, Od., viii., 396. 


§ 17, 18. 

τῆς μὲν δυνάμεως" μηδὲν ὑφίεσθαι. ‘That we abate no portion of 
_ our means.”—¢avepdc δήπου ἐστί. Compare i, 1, 2; iv., 1, 2.—py- 
δὲν ἐλλείποντα τιμᾶν. “ Failing in no respect to honor.” Observe 
that ἐλλείπω is here construed with an infinitive. The more usual 
construction, however, of this verb is with a participle.—od γὰρ παρ᾽ 
ἄλλων, x. tr. Δ. The order is, οὐ yap ἄν τις σωφρονοίη, ἐλπίζων (i. ε.» 
εἰ ἐλπίζοι) μείζω παρ᾽ ἄλλων, κ. τ. λ.-τ-οὐδ᾽ ἂν ἄλλως μᾶλλον. Supply 
τωφρονοίη.---καὶ αὐτὸς ποιῶν. ‘And by personally acting in this 

τ."-. παρεσκεύαζεν. “He rendered.” This verb occurs again, 

44, in this same sense ot “to render, effect, make.” 


NOTES TO BOOK 4V.—CHAPTER IV 349 


CHAPTER IV. 
91. 
οὐκ ἀπεκρύπτετο. “He was not aceustomed {7 conceal,” +. ὦ 

he never concealed.—idig te πᾶσι, x. τ. Δ. ‘By both conduttiuy 
himself toward all, in his private capacity, in acosrdance with the 
law and usefully,” &c. By ὠφελίμως is meant the being kind, and 
benevolent, and useful to his fellow-citizens. Schneider, in his first 
edition, thought this word either corrupt or misplaced.—dpyovoi te 
The particle re corresponds with καί in ὁ 2, καὶ ὅτε, x. τ. Δ. The 
sentence should have strictly run thus: ἰδίᾳ re... . χρώμενος, καὶ 
κοινῇ ἄρχουσί te... . πειθόμενος, - - - - καὶ ἐν ταῖς ἐκκλησίαις ἐπιστά 
τῆς γενόμενος οὐκ ἐπιτρέψας τῷ δήμῳ παρὰ τοὺς νόμους ψηφίσασθαι. 
The construction, however, is purposely changed from the participle 
to the finite verb for the sake of greater emphasis. Compare ii., 
1, 30.—écre διάδηλος εἶναι, κι τ. A. ‘*So that it was very evident 
that in comparison with the rest of men he was eminently obedient 
to discipline.” 


§ 2, 3. 

ἐν ταῖς ἐκκλησίαις. Compare i., 1, 18.—dAAd σὺν τοῖς νόμοις, x 
τ. Δ. But in his adherence to the laws, he opposed such violence 
of impulse on the part of the populace as I think that no other in- 
dividual could have withstood.”—zpocératrov αὐτῷ τι. ‘ Enjoined 
on him any order.” --- μὴ διαλέγεσθαι. Compare i., 2, 35. — προς- 
ταξάντων. Observe the employment here of the aorist participle, 
whereas, in the previous clause, ἀπαγορευόντων was employed. The 
distinction appears to be this, that the latter denotes a reiteration 
of the interdict, whereas the aorist participle implies a single com- " 
mand.—dyayeiv τινα ἐπὶ ϑανάτῳ. ‘To bring (unto them) a certain 
individual for the purpose of being put to death.” The individuaf 
referred to was Leon, a native of Salamis, and citizen of Athens. 
He had gone to Salamis from Athens as a voluntary exile, to avoid 
being put to death by the thirty tyrants: Socrates, with four others, 
was ordered to bring him from Salamis; but he would not execute 
the command, which was, however, carried into effect by the re- 
maining four. From the speech of Theramenes in Xenophon (Hist 
Gr., ii., 3, 39) we learn that Leon was a man of worth and respect. 
ability, and chargeable with no crime; and Andocides (De Myst., 
ὁ 94) tells us that he wag condemned without a trial—d.a τὸ προς 
rérresfa. ‘* Bezause the order was imposed ” 


850 NOTES TO BOOK IV.—CHAPTER ἵν. 
> 


y 4. 

καὶ Gre τὴν ὑπὸ Μελήτου, κι τ. Δ. “And when he was deiendant 
in the accusation orought by Meletus.” Concerning the accusers 
of Socrates, consult Wiggers’ Life of Socrates, p. 406 of this volume. 
The verb φεύγω is frequently employed as an Attic law-term, “tu 
be accused, or prosecuted at law ;”’ hence ὁ φυγών, “the accused,” 
“the defendant,” opposed to ὁ διώκων, “the accuser,” “the prose- 
eutor.” Hence, too, φεύγειν γραφήν or δίκην means “to be put on 
one’s trial for something,” the crime being usually added in the 
genitive, and the.accuser being expressed by the same case with 
υπό.---πρὸς χάριν. “In order to gain their favor.” There was a 
regular law at Athens, forbidding defendants having recourse to 
prayers, entreaties, or any other means for exciting the compassion 
of their judges. Compare Polluz, viii.,117. Hence the addition of 
the words παρὰ τοὺς νόμους after δεῖσθαι .---τῶν εἰωθότων. Supply 
πο' εἶσθαι.---ἀλλὰ ῥᾳδίως ἂν ἀφεθείς. ““ But, although he would easily 
have been acquitted.” Equivalent to ὃς ῥᾳδίως ἂν ἀφείθη, εἰ, x. τ. λ. 
ΟΥ serve the employment of ἄν with the participle, and consult Mat- 
thia, § 598, ὁ.---ὀμμένων. “ Abiding by.” 


;, § 5. 

Ἱππίαν τὸν λεῖον. “ Hippias the Elean.”’ Hippias, a native of 
Elis, was one of the most celebrated Sophists of the age. His van- 
ity and boastful arrogance are well described in two of the dialogues 
vf Plato (the Ἱππίας μείζων and the Ἱππέας ἐλάττω, Hippias major 
und Hippias minor). It can not be denied, however, that he was a 
man of very extensive knowledge. To a certain extent, too, he 
had a practical skill in the ordinary arts of life; for he used to boast 
of wearing on his body nothing that he had not made with his own 
» hands, such as his seal-ring, his cloak, and shoes.—dé:a χρόνου. 
« After an interval of time.” Hippias, as the succeeding passages 
prove, had then arrived for the second time at Athens. His powers 
of oratory had caused him to be employed on various embassies, 
and in this occupation he had arrived at Athens.—zapeyéveto τῷ 
Σωκράτει λέγοντι. ‘ Was by when Socrates remarked.”—d¢ ϑαυ- 
μαστὸν εἴη τό. Construe τό with μὴ ἀπορεῖν, and compare also i., 6, 
15. The optative indicates the opinion of Socrates.—oxvréa διδάξ- 
acéai τινα. “To have any person instructed as a shoemaker.” 
The middle voice of διδάσκω may be employed two ways, as signify- 
ing either “ to have a person instructed for one’s self py another,” or 
“to instruct a person one’s self, for one’s self.” 11 may therefore 
be said either o“ a father who sends his son to a teacher for mstruc- 











NOTES TO BOOK ILV.—CHAPTER LV. 35] 


stun, or of a father who instructs his own son.— 3..... μὴ ἀπορεῖν 
‘That he should not be at ἃ 1058." ---τούτου τύχοι. ‘He might ob- 
‘ain this object "-φασὶ δέ τινες, κι τ. Δ. ‘Some also say, that for 
him who wishes to make both a horse and an ox fit for use, all places 
are full of those who will teach this.” This sentence, though found 
in all the MSS., and editions prion to that of Schiitz, is condemned 
as spurious by Ruhnken and Valekenaer.—d:xaiove. This epithet 
is here purposely employed by Socrates, with reference to the dis- 
cussion on which he is about entering, namely, justice, or τὸ δίκαιον, 
and he plays upon the double meaning of the term, what is just be- 
ing also suitable and fitting in its nature. 


§ 6, 7. 

ἔτι yap σύ, k. τ. A. ‘(How is all this), for are you still uttering 
those very same things, O Socrates,” &c.—5 δέ ye τούτου δεινότερον. 
“(1 am), and what is stranger than this.”—did τὸ πολυμαθὴς εἶναι. 
Compare i., 6, 18.---ὠἀμέλει. ‘ Undoubtedly.” ~ Compare i., 4, 7.— 
περὶ ὧν ἐπίστασαι. ‘‘ Regarding matters of which you have scien- 
tific knowledge.” For περὲ τῶν ἃ ἐπίστασαι.----οἷον. Compare ii., 1 
4.--πόσα kai ποῖα Σωκράτους ἐστίν. ‘* How many, and what sort of 
letters, make up the name Sacrates.” Literally, ‘belong to Soc- 
rates.”—dAia μὲν πρότερον, k. τ. Δ. “Do you try to mention one 
class of letters at first, and another class now.”—# περὶ ἀριθμῶν, « 
τ. A. This is not opposed to the previous instance, but merely 
another one of the same kind.—ei τὰ δὶς πέντε, x. τ. A. ‘* Whether 
twice five makes ten.”—dczep σύ, καὶ ἐγώ. The full form of expres- 
sion would be, ὥςπερ σύ, οὕτω καὶ ἐγώ.---πάνυ οἶμαι viv ἔχειν εἰπεῖν. 
“1 am fully convinced that I have it now in my power to mention 
things,” &c. 


ὁ 8. 
νὴ τὴν Ἥραν. Compare i., 5, δ.---μέγα λέγεις, κι τ. 2.“ You tell 
of your having discovered an important advantage.” Tronically.— 
παύσονται δίχα ψηφιζόμενοι. ‘Will cease giving contradictory 
votes.”—xal ἀντιδικοῦντες καὶ στασιάζοντες. ‘* And to be parties in 
suits at law, and to be distracted by factions.”’—dcagepduevat περὶ 
τῶν δικαίων, καὶ πολεμοῦσαι. ““'ΤῸ be at strife respecting their just 
rights, and to go to war (for the same).”—ov« old’ ὅπως dv ἀπολειφ- 
θείην σου. *‘ Do not know how I could let you go.” The verb dzo- 
λείπεσθαι Often signifies “to depart from,” “part with,” “leave,” 

&c., and is construed with a genitive. 


852 NOTES TO BOOK IV.—CHAPTER Ivy. 


§ 9. 
πρὶν γ᾽ ἂν αὐτὸς ἀποφήνῃ. ‘Until, at least, you yourself shall de 
”—<dpkel yap, ὅτι τῶν ἄλλων καταγελᾷς. ‘For it is quite enougt. 
that you deride others.” Schneider supplies at the end of this sen- 
tence after οὐδενός the following, ἐμοῦ δὲ οὐ καταγελάσεις, ὥςπε» τῶν 
ἄλλων, i. ε., but you shall not have an opportunity of laughing at me, 
as ac the rest. On the usual mode of disputation adopted by Soc- 
rates, const Prolegomena.—izéyerv λόγον. “To submit a state- 
ment.”—yvéunv ἀποφαίνεσθαι. “To declare your own opinion” 
Observe the force of the middle. . 


§ 10. 


_ obdéy. = “Tn no respect.”—xal ποῖος δή σοι, x. τ. 2. “And what, 

pray, said Hippias, is this definition of yours?” i. ¢., your definition 
of justice {ra δίκαια). ---- ἀξιοτεκμαρτότερον. “A stronger proof.” 
The epithet ἀξιοτέκμαρτος properly means “ worthy to be brought 
in proof,” “ credible.*"—oid’ ἂν εἷς. Compare i., 6, 2. 


§ 11. 

ἤσθησαι οὖν πώποτέ μου; “Have you, then, ever as yet perceived 
me?’ A participle is put after a verb when the object of that verb 
is to be expressed, and, if the participle refer to the same person 
or thing as the object, it is put in the same case. Verbs of sense, 
“to hear, see,” &c., as also “to perceive, discern,” &c., are thus 
followed by a participle.—ei¢ στάσιν ἐμδάλλοντος. ‘Involving in 
sedition."—rd δὲ τῶν ἀδίκων ἀπέχεσθαι, x. τ. Δ. * And do you not 
consider the refraining from injustice to be justice 1᾽"--- διαφεύγειν τὸ 
ἀποδείκνυσθαι γνώμην. “To avoid the declaring of your own opin- 
ion.” —raira λέγεις. ‘ You call thus.” 


§ 12. 
τὸ μὴ ϑέλειν ἀδικεῖν, x. τ. A. “That the being unwilling to com 
mit injustice was a sufficient proof of justice.”—édyv τόδε. “‘ Whether 
the following.”—rd νόμιμον δίκαιον εἶναι. “That what is conforma 
ble to law is just.”—dpa τὸ αὐτὸ λέγεις, x. τ. Δ. “ Do you, then, as- 
sert, Socrates, that both what is legal and what is just are the same 
thing,” ἐ. ¢., are identical in their natures. 


§ 13. 

Wile dchtinial ton τ. Δ. “(You talk very strangely), for 1 
do not understand you what you 6811 legal, namely, or what just,” 
é oe Se ee eS ee Observe the ellipti 


NOTES TO BOOK 1V.—CHAPTER IV. 358 


eal force of γάρ. Stobeus reads οὐκ dpa, and is followed by Weiske . 
in his German version.—-éroiov. For ποῖον.--- γιγνώσκεις. Compare | 
the remark of Kahner: “ γιγνώσκειν non solum est ‘cogaosctre,’ sed 
etiam ‘nosse,’ ἢ. 6. actio cognoscendi e preterito tempore pertingit ad 
presens.” —& οἱ πολῖται ἔφη συνθέμενοι, x. τ. Δ. ‘* What the citi- 
zens, replied he, having compiled, have written out, as to what 
things one ought to do, and from what things to refrain.” Legisla- 
tors, and those who make laws for others, are said ϑεῖναι νόμους, 
but the people who receive and sanction them, or ena>t them ἴοι 
themselves, are said ϑέσθαι νόμους.---νόμιμος μὲν ἂν εἴη, κι τ. Δ. “He 
would be lawful in deportment who should live as a citizen in ae- 
cordance with these.” The verb πολιτεύεσθαι properly signifies 
to be a free citizen,” and then “to live as such in a state,” &c. 


§ 14. 

νόμους δ', ἔφη, ὦ Σώκρατες, x. τ. Δ. But how, Socrates, could 
one consider laws, or obedience unto them, a matter of importance, 
since oftentimes the persons themselves who enacted reject and alter 
them?” Stephens reads αὐτοὺς of ϑέμενοι, but οὖς ye has just pre- 
ceded.—xai γὰρ πόλεμον, x. τ. Δ. “You do not view the matter 
rightly), said Socrates, for states often, after having even undertaken 
war,” &c. More freely, ‘* Well, said Socrates, so do states which 
commence war, frequently make peace again.”—d:ddopov ody τι οἴει 
ποιεῖν, κι τ. Δ. ‘Do you think that you do any thing different, when 
censuring those who are obedient to the laws, on the ground that 
these laws might be annulled, than if you should reproach those who 
are well disciplined in wars, because peace might possibly be made ?” 
i. e., What difference is there between your censuring, &c., and your 
reproaching, &c. Ag regards the construction διάφορον . . . . ἤ, com- 
pare iii., 7, 7.---τοὺς ἐν τοῖς πολέμοις. Thus in Stobeus and five 
MSS., and it is confirmed by the translation of Bessario. The 
common editions have τοὺς πολεμίους. 


§ 15. 

Λυκοῦργον. Lycurgus, the celebrated Spartan lawgiver.—xara- 
πεμάθηκας. ‘*Have you ever observed.’”’—éri οὐδὲν dv διάφορον, x. 
7.4. ‘That he would have rendered Sparta in no respect different 
from the other states of Greece, if ke had not effected in it the 
greatest obedience to the laws.”—rd πείθεσθαι. So, immediately 
after, τοῦ τοῖς νόμοις πείθεσθαι.---αἰτιώτατοι τοῦ τοῖς νόμοις πείθεσθαι 
« Most influential in bringing about ob :dience to the *aws.”—~d, ε @ 
διάγει. ‘* Goes on most happily.” 


354 NOTES 210 BOOK IV.—CHAPTER 1Y¥. 


§ 16. 

ὁμόνοια. “Unanimity.” The reasoning is this: Concord waica 
is acknow edged to be the greatest preservative of a state, consists 
in nothing else but the observance of the laws.—al re γερουσίαι καὶ 
οἱ ἄριστοι ἄνδρες, κ. τ. 2. * Both the councils of elders and the lead- 
ing meu exhort their fellow-citizens to harmony.” The word ye- 
οουσία is properly a Spartan term, but is characteristic generally of 
Doric states. It was an aristocratic element in the constitutions 
of these states, just as the βουλή was a democratic element in most 
Ionian constitutions.—véyo¢ κεῖται. “A law is in force.”—olua δ᾽ 
ἐγὼ ταῦτα γίγνεσθαι, x.r.2. “And yet I think that all this is done, 
not that the citizens may (all) pick out (and adjudge the victory to) 
the same band of singers and dancers,” i. ¢., may pick them out 
from the others that are competing for the same prize. Observe 
the zeugma in κρίνωσιν, or the double signification to be assigned to 
the verb, of both selecting and approving. (Kahner, ad loc.)—roi¢ 
αὐτοὺς ποιητάς. ‘The same poets,” i. e., the same scenic poets, at 
the dramatic contests, sacred to. Bacchus.—rotroig yap τῶν πολιτῶν 
éupevévrov. For while the citizens persevere in this course,” i. ¢., 
in preserving unanimity.—otmolxoc. Supply ἄν from the foregoing 
elause. 


ὁ 17. 

ἰδίᾳ δέ. ‘And in a private capacity,” 7. e., and with respect to 
private individuals.—xd¢ δ᾽ ἂν ἦττον ἡττῷτο, κι τ. A. “And how 
could he Jess frequently be defeated in courts of law, or how could 
he more trequently gain a suit?” Many of the forensic terms of the 
ancients were borrowed, like our own, from the language of real 
encounters in the field—riv. δ᾽ ἄν τις μᾶλλαμ πιστεύσειε, κ. τ. 2. 
“ Απᾷ with whom would one believe that he could more safely de- 
posit,” &c. Construe rive With παρακαταθέσθαι.----τῶν δικαίων τύ- 
χοιεν. ‘Obtain justice.”—rive δ᾽ dv μᾶλλον πολέμιοι, x. τ. A. “In 
whom, too, would the enemy repose greater confidence as regarded 
either truces,” &c. Observe here the construction of πιστεύω with 
the accusative and dative. The phrase πιστεύειν ἀνοχάς follows in 
gon:e respects the analogy of πιστεύειν πίστιν. A more marked in- 
stance, however, of the accusative with πιστεύω, occurs in the case 
of πιστεύσειαν ἢ ἡγεμονίαν, κ. τ. 2., Where the verb must be rendered 
by “to intrust” or ‘“confide.”—é@éAorev. ‘* Would men wish.”’— 
épovpapyiav. ‘The command ofa fortress.” Compare Schneider: 
“ pra2fectura presidiorum.”—yépw κομιεῖσθαι. ‘That he will meet 
with gratitude.” More literally, “ will bear off gratitude for him- 


NOTES TO BOOK IV.—CHAPTER IV. 35a 


<ell. "--τῷ δ᾽ ἄν τις βούλοιτο, x. τ. Δ. Observe that τῷ is here for 
εἕνι.---ἢ ᾧ ἂν μάλιστα, x. τ. 2. “Than against him unto whom he 


would most prefer to be a friend,” &c.—xai ᾧ πλεῖστοι ... . Bov- 
λοιντο. Supply ἄν from the preceding clause. 


§ 18, 19. 

ἐπιδείκνυμι. ‘Strive to show.”—ol¢ εἴρηκας. Attraction for rotg 
ἃ εἴρηκας.---ἀγράφους δέ τινας οἶσθα, x. τ. A.” “But do you know, 
Hippias, said Socrates, that there are certain unwritten laws ?”— 
τούς ye ἐν πάσῃ, kK. τ. Δ. ‘(You mean) those, said he, which have 
the force of laws in every land, regarding the same points.” Sup- 
ply λέγεις With τούς.---ὗτε οἱ ἄνθρωποι αὐτοὺς ἔθεντο. Observe the 
employment here of the middle. Men enact laws for themselves. 
Farther on we have ϑεοὺς νόμους ϑεῖναι, because the gods enact 
laws for others, that is, for men.—xai πῶς ἄν, ἔφη, οἵ ye οὔτε, K. τ. A. 
‘And how could they, since they would neither be able all to come 
together, nor are of the same language 1 ---Δεοὺς σέθειν. ‘The active 
σέθω is rare in prose. Stobeus has edcebeiv, which Valckenaer says 
should be εὖ σέδειν. Schneider would insert the article τό before 
ϑεούς, Which Bornemann and Kihner think unnecessary. 


§ 20, 21. 

τί δή. ‘Why, pray 1" -- καὶ γὰρ ἄλλα πολλά, x. τ. Δ. “(You speak 
incorrectly), said Socrates, for they break the laws in many other 
points also.” Supply οὐκ ὀρθῶς λέγεις, With Kithner. Some make 
ἀλλὰ πολλά the direct accusative after παρανομοῦσιν, but it is rather 
the accusative expressing the manner, and usually explained by the 
words ‘“ with regard to,” ‘* with respect to.” So πάντα, ‘in every 
respect ;” πάντα τρόπον, “in every Way.”—dAW οὖν. ‘But, never- 
theless.”—dixnv γέ τοι διδόασιν. ‘Suffer punishment, at least, as 
you know.” Observe the force of τοι.---κειμένους. ‘Laid down 
hy,” a. δι, enacted by. The phrase οἱ νόωοι of κείμενοι, however, 
when independent of any other words, signifies “the established 
laws.” —oi μὲν λανθάνοντες, x. τ. Δ. “Some by escaping notice, 
others hy open violence.” 


§ 22. - 
οὐ πανταχοῦ νόμιμόν ἐστι; “Is it not every where a virtual law ?” 
--διώκειν. ‘To seek after,” ἡ. e., to seek their aid, to court them 
-- ἢ οὐχ of μὲν εὑ ποιοῦντες, kK. τ. A. ‘¢ Or are not they, wno benefit 
those that make use of their services, valuable friends ?”—$eoi¢ 
ταῦτα πάντι" fae. “All these things are godlike,” ὦ. ¢., suit the 


956 NOTES TO BOOK IV.—CHAPTER V. 


characters of gods rather than those of human beings.—eAriovog 4 
κατ᾽ ἄνθρωπον, x. τ. Δ. “Appears to me to be indicative of a far 
detter legislator than accords with the character of a human being,” 
i. e., than any human being. The words ἢ κατά, with an accusative, 
are sometimes used to express simi tude or comparison. The Latin 
pro is used in the same manner, “ guam pro sorte humana,” i. ¢., than 
gay be expected from the ordinary lot of human nature. 


- § 23. 

τοὺς ϑεοὺς τὰ δίκαια νομοθετεῖν, x. τ. Δ. “ That the gods enact by 
these laws justice, or what is different from justice.” Observe that 
ἄλλος, expressing difference, is construed with a genitive. So alius, 
in Latin, with the ablative.—xai τοῖς ϑεοῖς ἄρα, x. τ. A. * And there- 
fore, Hippias, it pleases the gods, that what is just and what is legal 
should be regarded as the same thing.” Lange lays down the fol- 
lowing as the connexion of the argument. “The gods give just laws; 
whatever is in accordance with these laws is νόμιμον ; therefore, 
every act, which is νόμιμον in the divine laws, is δίκαιον ; thére- 
fore, also, in this definition the gods agree with men or with me.” 
For above, § 12, Socrates had said, that, even in human laws, νόμε- 
pov δίκαιον εἶναι, and rightly too, if human laws were understood 
to be, such as they ought in fact to be, namely, wholly in accordance 
with natural] or divine laws. (Kithner, ad loc. Wheeler, ad loc.) 





CHAPTER V. 


ὁ 1. 
πρακτικωτέρους. ‘More fit for the business of life.” Compare 
iv., 3, 1.--ὠ“»πομίζων yap, x. τ. Δ. “For, considering it to be an ad- 
vantage that self-control exist in him who is likely to perform any 
thing excellent.” The order is, νομέζων γὰρ εἶναι ἀγαθόν, ἐγκράτειαν 
ὑπάρχειν τῷ μέλλοντι, K. τ. aaa δου “By his conversa- 
tions.” 


§ 2. 
ἀεὶ μὲν οὖν, x. τ. Δ. “He always, therefore, continued both to be 
mindful himself of the things that were conducive to virtue, and to 
remind all his followers of them.” As the verb διατελεῖν impliea 
continuance,*the particle dei seems to be somewhat redundant am 
—peyaisiov ‘* Noble.” 3 


<. 


NOTES TO BOOK IV.—CHAPTER V. 357 


§ 3. ‘ 

ἄρχεται. ‘compare ii, 1, 10.---᾽ὐπὸ τῶν dia τοῦ σώματος ἡδονῶν 
“ΒΥ the pleasures enjoyed through the agency of the body.” Com- 
pare i., 4, 5.—iows yap ἐλεύθερον, x. τ. ἃ. (Right), for perhaps the 
doing of the best things appears to you to be freedom,” i. 6.» perhaps 
you consider liberty to consist in doing what is best.—eira τὸ ἔχειν, 
κι τ. Δ. ‘And, in the next place, you consider the having those that 
will prevent,” &c. 


ὁ 4. 
οἱ ἀκρατεῖς. ‘They who are unable to govern themselves.’ —- 
ἀνελεύθεροι. ‘ Without freedom.”—xwdveofar μόνον τὰ κάλλιστα 
πράττειν. ‘To be prevented merely from doing what is best.”— 
ταῦτα ἀναγκάζεσθαι. Supply πράττειν.---ἢ ἐκεῖνα κωλύεσθαι. ‘Than 
to be prevented from doing the former.” Supply πράττειν. 


§ 5, 6. 

ποίους δέ τινας δεσπότας. ‘* And what kind of masters.”—zapa 
τοῖς κακίστοις δεσπόταις. ‘* With the worst masters.”—77v κακίσ- 
τὴν δουλείαν. So Th Latin, “pessimam servitutem serviunt.”” Com. 
pare i., 5,5. Cic., Mur.,c. 29. Plaut., Mil. ΟἹ., ii., 1, 17.—cogéav 
δὲ τὸ μέγιστον, K. τ. A. “068 not, moreover, intemperance appear 
to you to shut out from men wisdom, the greatest good, and plunge 
them into the very opposite (extreme) ?”—#7 ov δοκεῖ σοι προςέχειν, 
κ΄ τ. ἃ. The order is, ἢ οὐ (ἡ ἀκρασία) δοκεῖ cot κωλύειν προςέχειν, 
κ- τ. A. With προςέχειν supply τὸν νοῦν, and compare iv., 2, 24. 
Matthia, § 490.---ἀφέλκουσα ἐπὶ τὰ ἡδέα. ‘ By drawing men away 
to pleasure.” —xai πολλάκις αἰσθανομένους, x.7. Δ. ‘ And oftentimes 
having struck with perturbation those who do know how to dis- 
tinguish between good and evil things,” &c. Observe that αἰσθά- 
νεσθαι has here, as Sturz remarks, the force of dijudicare. (Lex 
Aen., vol. i., p. 86, § 3.) As regards the peculiar force of ἐκπλήξασα, 
compare the remarks of Kihner: ““ἐκπλήττειν omnino est aliquem 
vehementer movere et percellere, ut quasi extra se rapiatur ” 


ὁ 7. 
σωφροσύνης δέ, ὦ Εὐθύδημε, x. τ. Δ. ‘And with whom, Euthyde- 
mus, would we say that temperance has less to do than with the 
intemperate man?” On this construction of zpo¢7xer, with the da- 
tive of the person and the gez.itive of the thing, compare Kihner, 
§ 509, 1, Jelf—atra yap δήπου, x. τ. A. The order of construction 
δ ἔργα yap δήπου σωφροσύνης Kai ἀκρασίας (the subject) ἐστὲν αὐτὰ 


358 NOTES TO BUOK IV. —CHAPTER V. 


τὰ ἐναντία (the predicate)—éoriv αὐτὰ τὰ ἐναντίας ‘ Areé tne very 
opposite (to une another).” Consult Kuhner, ᾧ 656, Obs. Jelf, where 
the present passage is cited.—xwAvurixorepoy εἶναι. ‘Is more cal 
culated to impede.” —rod δὲ avri τῶν ὠφελούντων, x. τ. Δ. * And de 
yow think that there is any greater evil for man than that which 
makes him prefer the things that injirre to those that are useful,” 
&c.—xai τοῖς σωφρονοῦσι, x. τ. 2. “ And that compels him to do the 
things directly opposite to those which they who practice self-con- 
trol do?” Observe the brachiology or conciseness of expression in 
τοῖς σωφρονοῦσι. The plain form of expression would be τοῖς ἃ οἱ 
σωφρονοῦντες ποιοῦσιν. 


ᾧ 8. 

οὔκουν τὴν ἐγκράτειαν, x. τ. Δ. “Is it not natural, then, for temn- 
perance to be a cause unto men of the things opposite to those which 
intemperance produces?’ Compare the explanation of Weiske: 
“ Nonne igitur consentaneum est, continentiam efficere contraria iis, que 
incontinentia efficit ?”—rav ἐναντίων τὸ αἴτιον ἄριστον εἶναι. “That 
the cause of these opposites be the best.” We have here followed 
Heindenburg’s emendation. The common text flas -4 τῶν ἐναντίων 
τὸ αἴτιον. Ernesti reads with Castalio, τὸ τῶν ἐναντίων aitiov — 
ἄριττον ἡ ἐγκράτεια. Compare ii., 3, 1. 


§ 9. 
ἐφ' ἅπερ μόνα. “Τὸ which only,” i. ¢., to pleasures, and pleasures 
only.—air7. Referring to ἀκρασία, which is opposed to ἐγκράτεια. 
---οἥδεσθαι ποιεῖ. ‘Causes us to have pleasures.” —xdéc¢ , ἔφη - "Qe- 
περ, κι τ. Δ. “How sot said he: why, because intemperance,” 
&c. Observe here the peculiar force of &¢rep.—dr ὧν μόνων ἔστιν. 
«By means of which (deprivations) alone, it is possible.” Observe 
the employment of the emphatic ἔστιν, in the sense of ἔξεστιν.---ἀνα- 
παύσασθαί te καὶ κοιμηθῆναι. * Both to cease from toil and indulge 
in sleep.”—xai περιμείναντας καὶ ἀνασχομένους. ** Both waiting and 
holding out.”—xawAvec τοῖς ἀναγκαιοτάτοις, κι τ. 2. “ Prevents our 
having any enjoyment worth mentioning in pleasures that are both 
most necessary and most habitual,” i. e., pleasures which are neces- 
sary, as being natural, and constantly recurring, as the desire of 
food, drink, sleep, &c.—zi τοῖς εἰρημένοις. — «In the case of things 
that have been stated.” 


_ $10. 
ἀλλὰ μὴν τοῦ μαθεῖν τι, κι τ. 2. ‘* Nay, moreover, the temperate, 
by carrying them out into practice, enjoy (the greatest advantages 


NOTES TO BOOK IV.—vUHAPTER VI. 3959 


and pleasures from) the learning something,” &c. With ἀπολαύουσι 
supply, from what immediately precedes, ὠφελείας καὶ ἡδονὰς peyio- 
tac. (Kwhner, ad loc.)\—zxpdtrovrec αὐτά. The reference in αὐτί is 
to μαθεῖν τι καλόν, κ. τ. λ.---καὶ ἐχθροὺς κρατήσειεν. “And might 
conquer his enemies.” Observe that κρατεῖν, ‘to be superior to,” 
or ‘‘ to govern,” has the genitive, from the relative notion of κράτος, 
‘‘ power ;” but when it means “to conquer,” it takes the accusative, 
from the positive notion κράτος, “strength.” (Kiuhner, § 518, Obs 
1, Jelf.)—otidevig μετέχουσι. ‘Have a share in no advantage.”— 
τῶν τοιούτων προζήκειν. Compare § 7.---κατεχομένῳ ἐπὶ τῷ σπουδάζ 
εἰν, κι τ. Δ. “ Being wholly influenced by the craving desire fo) 
immediate pleasures.” Literally, ‘the nearest pleasures,” 1. e. 
nearest at hand and easily attainable. 


δ 11. 

ἥττονι τῶν διὰ τοῦ σώματος ἡδονῶν. Compare i., 5, 1.—ri yap δια 
φέρει. The verb διαφέρειν is construed with rivi, τί, or εἰς τί. In 
prose writers, the particular point in which one thing surpasses 
another is generally in the instrumental dative, as in Herod., i., 1 
In poetry, it stands also in the accusative. The accusative, how 
ever, is also employed by the purer Attic writers, such as Plato, 
Xenophon, Demosthenes, &c.—yu7 σκοπεῖ. ‘Does not aim at.”— 
καὶ ἔργῳ καὶ λόγῳ, x. τ. Δ. ‘And by separating them both by word 
and act into classes,” &c.. 


§ 12. 

καὶ διαλέγεσθαι δυνατωτάτους. ‘And most able to discuss ”—é¢7 
δὲ καὶ τὸ διαλέγεσθαι, x. τ. Δ. ‘For he said that the term ‘to dis- 
cuss’ was so named from men’s coming together and deliberating 
in common, separating objects into classes.”—dpiorove τε, κ. τ. A. 
** Most excellent as well as most fit to command, and most able in 
argument.” The words καὶ διαλεκτικωτάτους are bracketed by 
Herbst and Bornemann, but defended by Lange and Sauppe. Com- 
pare the explanation of Kiihner: “ Διαλέγεσθαι est cum altero dispu 
iando bona a malis, vera a falsis discernere.” 





CHAPTER VI. 
§ 1. 


ὡς δέ. “But by what means.”—ri ἕκαστον εἴη τῶν ὄντων. “What 
was the nature of every thing individually.”—adrotc¢ re σφάλλεσθαι, 
«. 7.4 “That they both erred themselves an¢ caused others to 


< 


360 NOTES fO BOOK IV.—CHAPTER VI. 


err.” Observe the difference between the active and middle voices 
—ovdéror EAnye. The common text has οὐδέπώποτ' ἔληγε, which 
has been retained by Bornemann.—j διωρίζετο. “As he defined 
them.” Literally, “in the way in which he defined them.”—7o2 
ἔργον ἂν εἴη. “Would be a tedious task.”—rov ΡΟΝ τῆς ἐπισκέψ- 
ewe. “The method of his investigation.” 


§ 2, 3. 
wdé πως. ‘Somehow thus,” 7. ¢., nearly as follows. The Lavin 
τὸ fere.—xciéy τι. ‘ What kind of thing,” i. ¢., what sort of feeling. 
--ὁποῖός tic. +“ What surt of person.”—otx« - ἀλλά. Compare ii., 6, 
tl—d¢ δεῖ τοὺς ϑεοὺς τιμᾶν. “In what way one ought,” &c.—ot 
yap οὖν. “ Doubtless not.” 


ὁ 4. 

"τὰ περὶ τοὺς ϑεοὺς νόμιμα. “The conduct that 15 legitimate toward 
the gods,” i. ¢., enjoined by the laws and usages of the state.— 
νομίμως.  Legitimately.”—dpbd¢ dv ἡμῖν εὐσεδὴς ὡρισμένος ein. 
“ Would, in our opinion, be correctly defined to be a pious man.” 
Observe that ἡμῖν is here, as Kahner remarks, equivalent to “ nostro 
judicio.” 


§ 5. 

ἀνθρωποις χρῆσθαι. “Το conduct one’s self toward men.”—xaf? 
ἃ dei πως, κι τ. A. “In accordance With wnich, men ought, in a cer- 
tain manner, to conduct themselves toward one another.” In ren- 
dering πως, we have adopted the explanation of Ktthner: “πως ez- 
plicamus per certo quodam modo, idque ad varias vite humane condi- 
tiones τς τρῶς Five Paris MSS. have καθ᾽ ἃ δεῖ πρὸς ἀλλήλους, 
whence Bornemann would read προςαλλήλοις as one word, of which 
Schneider, in his Addenda et corrigenda to Xen., de Re Ἐφ.» iv , 3, p. 
474, thinks he has discovered traces. Or else Bornemann would 
refer πὼς to ὃν ἂν τρόπον in the signification of ratione nescio gua.— 
δίκαια οὗτοι ποιοῦσι. As regards the emphatic employment of οὗτοι 
bere, consult ii., 1, 19. 


$ 5. 
δίκαια δὲ οἶσθα, x. τ. A. “And do you know, said he, what kind 
of acts are called just!”—otxovr of ye ta δίκαια ποιοῦντες, x. τ. A 
Weiske and Schneider reject these words, down to ἔφη, as prepos 
te-ous. They can not, however, be omitted, for two reasons: first 
because they appe1r in all the MSS. and early editions: and sec 


“, 


‘NOTES TO BOOK IV.—CHAPTER VI. 361 


ondly, because they constitute the middle term of a syllogism. The 
reasoning of Socrates is this: They who act “lawfully toward men 
do just things; they who do just things are just; therefore, they 
who act lawfully toward men are just. Again, They who know just 
things must needs do just things (iii., 9, 4); they who do just things 
are just; therefore, they who know just things are just. dn both 
cases, They who do just things are just, constitutes the middle term 
of the syllogism. (Kithner, ad loc.)—ojet τινὰς οἴεσθαι. Compare 
iii., 6, 15.—olda¢. ‘This form, which is supported by all the MSS. 
and early editions, is Ionic, and occurs in Homer, Od., i., 337, on 
which consult Nitzsch, and also Lehrs, Quest. Epic., p. 275.—ép0d¢ 
ἄν ποτε, κ. τ. A. ‘* Would we, then, at length, be right in our defi- 
nition, if we were to define?”’ &c. Herbst thinks that the interro- 
gation is rendered more emphatic by the addition of the particle 
ποτέ; but in the absence of an interrogative pronoun, as τίς, ὅςτις, 
the particle ποτέ has not this force. It is used here, as Bornemann 
properly explains it, in the signification of tandem aliquando. Weiske 
and Schneider would expunge it. 


§ 7. 

σοφίαν δέ. Compare iii., 9, 4.—dp’ οὖν οἱ σοφοὶ ἐπιστήμῃ σοφοί εἶσι; 
“Ατὸ the wise, then, wise by knowledge ?”—dA2o δέ τι σοφίαν οἴει 
εἶναι, k.T.2. ‘*Do you think, therefore, that wisdom is aught else 
than that by virtue of which men are wise?” ‘The meaning of this 
passage is rightly given by Leunclavius: ‘‘ Num vero putas quiddam 
aliud esse sapientiam, quam quo homines sapientes sunt?’ Some sup- 
ply of σοφοί, but tive .... ἄλλῳ τις ἂν εἴη σοφός had preceded. 
Hence the change from singular to plural. Compare i., 2, 62.— 
πολλοστὸν μέρος. ‘* A very small part.” For the sentiment express- 
ed, compare iii., 8, 2, segg.—mdvta σοφόν. ** Wise on every subject.” 


§ 8, 9. 

obta.... πῶς. “In this way .... in what way ?”—kal μάλα. 
“Very much so.”—7d δὲ καλὸν ἔχοιμεν ἄν, κ. τ. Δ. ‘* But could we 
speak of the beautiful in any other way, or, supposing such a case, 
do you call beautiful either a body, or utensil, or any thing else 
whatsoever, which you know to be beautiful for all purposes?” We 
have here a passage that has occasioned great difference of opinion 
among commentators, and has given rise to several emendations of 
the text. We have retained the common reading, and adopted the 
explanation of Lange. The difficulty is occasioned by the words #, 
εἰ ἔστιν, ὀνομάζεις. Lange explains as follows: ‘‘Num possumus 


Q 


362 NOTES TO BOOK IV.—CHAPTER Vi. 


pulchrum aliter definire (intellige ac antecedens ἀγαθόν, et vide in, 
8, ubi demonstratunmest, καλόν, ἀγαθόν et χρήσιμον idem esse), an 
pulchrum vocas, si quid pulchrum est (ei ἔστιν), vel cornus, vel vas, ves 
aliud quid, quod ad quamcunque rem (πρὸς πάντα) pulchrum est? His 
respondet Euthydemus, μὰ Δί᾽ οὐκ ἔγωγε, repete ἔχοιμι ἄλλως πως 
εἰπεῖν, equidem aliter definire Requeo.""—Kadov πρὸς ἄλλο τι. +“ Beau- 
tiful with regard to any thing else.” —otdé πρὸς ἕν. Compare i., 6,2 


§ 10. 


τῶν καλῶν εἶναι. ‘To be one of the things that are teautiful.” 
More freely, ‘to be numbered among the beautiful.”—x«a2Acorov. 
“ A very beautiful thing.”—od πρὸς τὰ ἐλάχιστα. ** For not the least 
important matters.”—rd ἀγνοεῖν αὐτά. “The being ignorant of their 
real nature.”—ri ἐστιν. ‘ What each one of them really is.”—vz 
A’. This affirms the negation, οὐκ ἀνδρεῖοί εἰσι. Compare ii., 7, 
4; iv., 2, 8.—ri δὲ of καὶ τὰ μὴ δεινὰ δεδοικότες; ‘ What, then, of 
those who even fear things not terrible in their nature !”—#rrov 


Supply ἀνδρεῖοί εἶσιν. 


§ 11. 
αὐτοῖς καλῶς χρῆσθαι. ‘* To manage them well.”—roi¢ οἵους χρη- 
σθαι. ‘Those accustomed to manage these things badly.” More 
literally, «those (who are) such as to manage,’ &c. - Compare 
Matthia, ᾧ 479, α.---οὐ δήπου ye. “ Doubtless not.”—oi dpa εἰδότες 
Compare ii., 1, 19.—ol μὴ διημαρτηκότες, x. t.2. “Do they who fail 
not in their attempts manage such things as these badly !” 


§ 12. 


Βασιλείαν καὶ τυραννίδα. “Monarchy and tyranny.” — ἀρχὰς 
“Species of command.”—riv μὲν γὰρ ἑκόντων, x. τ. A. “For he 
considered monarchy to be the command over men both with their 
free consent, and according to the laws of the several free states.” 
Thus, in the opinion of Socrates, Athens, under the rule of Aristides 
and Themistocles, was a kingdom, since these statesmen were in- 
vested with full authority, and yet held rule by the consent of their 
fellow-citizens, and in accordance with the laws. On the other 
hand, in the time of Pericles or Alcibiades, Athens was under a tyr- 
anny.—ix τῶν τὰ νόμιμα ἐπιτελούντων, x. τ. Δ. “The magistrates 
are appointed from among those who comply with the injunctions 
of the laws.” More literally, “ who perform the things enjoined by 
law.” Xenophon or Socrates had Sparta probably in view when 
giving this definition.—drov δ᾽ ἐκ τιμημάτων, πλουτοκρατίαν “ But 


NOTES TO BOOK 1V.—CHAPTER VI. 363 


where (they are appointed) according to property, a plutocracy.” 
Some render this “a timoeracy,” but this is less definite. By ri- 
unua is here meant the nominal value at which a citizen’s properiy 
was rated for the purpose of taxation; hence the secondary mean- 
ing of property generally.—éx πάντων. ‘ From all the people,” ὁ. ¢ , 
from the whole body of citizens. Ἶ 


§ 13. 


περί tov. ‘‘ Respecting any thing,” 2. e., any statement of his. 
Observe that τοῦ is neuter here, as the Latin translators understood 
it, “‘aligua in re.” Kiihner, however, inclines to make it masculine 
from what follows —cagéc. “‘ Definite.” --ἀποδείξεως. “* Proof.”— 
ἤτοι σοφώτερον φάσκων, κ. τ. Δ. ‘ Asserting that some person, whom 
he mentioned, was either wiser,” &c., 7. e., than some other person 
whom Socrates had mentioned; so that, to complete the sentence, 
we may mentally supply after λέγοι the words ἢ ὃν ὁ Σωκράτης Aé- 
γοι.--ἐπὶ τὴν ὑπόθεσιν ἐπανῆγεν Gv, K. τ. A. “ He would carry back 
the whole statement to first principles.”” Thus, if the question were, 
which of two persons was the better citizen, he would, first of all, 
inouire what ought to be the conduct of a good citizen. 


ὁ 14. 

φημὶ γὰρ οὖν. “I do certainly say 50." --ἐπεσκεψάμεθα. The 
aorist as an instantaneous future. Compare iii., 11, 15.—otxovv ἐν 
uév χρημάτων, κ- τ. Δ. ‘Accordingly, as far as the regulation of the 
public fmances is concerned, will he not be superior to others wha 
renders the state more affluent?”—6 καθυπερτέραν τῶν ἀντιπάλων. 
‘Who makes it more victorious than that of its foes.” Observe 
here the brachiology, or, to speak still more technically, the em- 
ployment of the comparatio compendiaria, τῶν ἀντιπάλων being put 
for τῆς τῶν ἀντιπάλων.----ὃς ἂν παρασκευάζῃ. ** Who shall make.” 
καὶ ἐμποιῶν. ‘“ And inspires.”—otrw δὲ τῶν λόγων ἐπαναγομένων. 
“And the arguments being brought back in this way (to first prin- 
eiples).” Supply éxi τὴν ὑπόθεσιν.---καὶ τοῖς ἀντιλέγουσιν αὐτοῖς 
« Even to the persons themselves who opposed him.” 


§ 15. 
ὁπότε δὲ αὐτός τι, κι τ. A. ‘And whenever he himself, in the 


course of an argument, went through any topic, he commenced by 
statements most universally acknowledged.” More literally, ‘he 


begar to proceed,” &c. Observe the idea of repetition expressed 


by the optative, and compare i., 2, 57.---τὴν ἀσφάλειαν λόγου. **'The 


> 


364 NOTES TO BOOK 1V.—-CHAPTER VII. 


stability of reasoning,” i. ¢., the surest mode of reasoning.—re 2e ya 

“Whenever he discoursed.” The optative again marking repetition 
—éuoroyoivrac. ‘Of the same opinion with himself.”—r6 Ὀ δυσσεὶ 
ἀναθεῖναι, κι τ. Δ. * Assigned to Ulysses the character of a cautious 
orator, since he was able to conduct his arguments (to the desired 
end) by means of those things that appear right unto men,” ; ¢., to 
shape his discourses so as to prove effectual, by adducing points 
well acknowledged among men. Compare Hom., Od., viii., 171, and 
Dion. Hal., Art. Rhet., xi.,8.—ixavov αὐτὸν ὄντα. We would expect 
here ὡς ἱκανῷ ὄντι, since τῷ ᾿Οδυσσεῖ precedes ; but an absolute case 
is often put, where the participle agreeing in case with the noun 
going before ought naturally to have followed. (Kihner, ad loc.)~ 
διὰ τῶν δοκούντων τοῖς ἀνθρώποις. The same, in effect, as διὰ rd 

μάλιστα ὁμολογουμένων just preceding. 





CHAPTER VII. . 


$1. 
ἑαυτοῦ γνώμην ἀπεφαίνετο. Observe the employment of the reflex 
ive pronoun with the middle voice to add strength to the meaning. 
---οαὐτάρκεις ἐν ταῖς προτηκούσαις πράξεσιν. * Of sufficient ability in 
themselves for the actions that properly belonged to them,” z. ε., for 
discharging the duties of their respective situations. Not needing, 
therefore, in such cases, the assistance of others.—adroi¢ εἶναι ἐπε- 
uedeiro. This construction of ἐπιμελεῖσθαι with the accusative and 
infinitive is of rare occurrence. The more common usage is to havo 
this verb take a genitive of the object of care or concern.—zdvruv 
μὲν yap ὧν, κι τ. Δ. “For of all men whom,” ἄς. We have here 
the masculine, not the neuter.—iveAev αὐτῷ εἰδέναι. The ™mper 
sonal μέλει is construed usually with a dative of the subject, and a 
genitive of the object of care. It is construed with an infinitive in 
Thucydides, i., 5, as in the present passage. This construction is 
also found in Latin: “ Erit mihi cure explorare provincie voluntatem.” 
(Plin., Epist., vii., 10.).---ὅτι μὲν αὐτὸς εἰδείη. The optative here ex 
presses an indefinite frequency of action. Compare iii., 1, 1.—jya 
αὐτούς. ‘ He used to bring them.” 


§ 2. 
ἐδίδασκε δέ, x. τ. Δ. “He used to teach, also, to what degree a 
well-educated man should be acquainted with each branch of scien- 


tific knowledge.” As regards the force of πράγματος here, compare 
the explanation of Schneider: “Negotii ex doctrina et scientia pend2™ 


NOTES TO BOOK IV.—CHAPTER VII. 865 


fis.”—atrixa. “For instance.”—yiv μέτρῳ ὀρθῶς, κι τ. Δ. “Either 
to receive, or to give, or to apportion land, or to assign labor, cor- 
rectly according to measurement.” The expression ἔργον ἀποδείξ- 
σθαι has reference to the marking out of ground for tillage. Com 
pare Sturz: “ Mensuram assignare operis, quantum in agro sit labo- 

andum.”——rodro. “This much.”—rq μετρήσει. To the principles 
of measurement.”—kxai ὡς μετρεῖται, x. τ. A. “And succeeded in 
understanding how it is measured.” The verb ἀπιέναι is here em- 
ployed like the Latin discedere, and is a metaphor borrowed from an 
army’s coming off or leaving the field victorious. 


§ 3. 
τὸ μέχρι τῶν δυςξυνέτων, x. τ. A. ‘The learning geometry up to 
diagrams difficult to be used.” -- αὐτῶν. “In such things them- 
selves.” Socrates had been instructed in geometry by Theodorus 
of Cyrene, already mentioned at iv., 2, 10.—raira. ‘That such mi- 
nute studies as these.”—xaratpibery. “To wear away.” 


§ 4. 

ἀστρολογίας. Compare iv., 2, 10.—kai ταύτης μέντοι μέχρι, K. τ. «.. 
“Απᾶ yet, (to be acquainted) with this, indeed, only so far as to be 
able to know the time of the night, and the particular division of the 
month and year.” For the meaning of ὥρα, consult notes on iv., 3, 
4.--πρὸς ταῦτ᾽ ἔχειν τεκμηρίοις, Kk. τ. 2. ‘* With reference to these. 
to be able to make use of certain fixed indications, distinguishing 
‘by means of them) the divisions of the periods that have been men- 
tioned.” —zapé τε τῶν νυκτοθηρῶν. *‘* Both from those who hunt by 
night.” From Oppian (Halieut., iv., 640) we learn that fishermen 
often pursued their vocation by night. Hunting, also, was practiced 
by night as well as by day. Compare Horat., Od., i., 1, 253; Cic. 
Tusc., ii., 17,40. Schneider, without any necessity, reads νυκτοτη- 
ρῶν, “ watchers by night,” referring to A’schylus, Agam., 4, seqq. 


§ 5.0 

“7d δὲ μέχρι τούτου, x. τ. A. “But as to learning astronomy so 
minutely as to know both the bodies that are not in the same pe- 
riphery with the sphere,” &c. Literally, ‘but as to learning as- 
tronomy as far as this, as far, (namely), as the knowing,” &c. With 
regard to the expression ra μὴ ἐν τῇ αὐτῇ περιφορᾷ ὄντα, compare the 
explanation of Edwards: “Que non communi eodemque cali motu 
circumacta proprio sibi motu feruntur.”—dorabunrove campos “©The 
unsettled stars.” The comets are meant. Diogenes Apolloniates 
had laid it down, ἀστέρας εἶναι τοὺς κομῆτας, according to Plutarch. 


- 


* 


366 NOTES TO BUOK IV.—CHAPTER VIL. 


de Plac. Phil., w., 2, and some of the Pythagoreans had an idea.o} 
their periodic return; διά τινος ὡρισμένον χρόνου περιοδικῶς ἀνατέν 
dew. (Plut.,l.c. Compare Ukert, Geogr. Gr. εἰ Rom., vol. i., pt. 
2, p. 94.)—rd¢ περιόδους. ‘The periods of their orbits,” 7. ¢., the 
period of time occupied in making their circuits, not the mere orbits 
or paths themselves.—icyupdc ἀπέτρεπεν. “ΗΘ used strongly to 
dissuade (from all these).”—oid? τούτων ye ἀνήκοος ἦν. “ He was 
not unacquainted even with these, indeed.” Archelaus, a follower 
of Anaxagoras, had been the instructor of Socrates in astronomy. 
Compare Cicero, Acad., i., 15 


§ 6. 

τῶν οὐρανίων. Compare i., 1, 11.--τοφροντιστήν. “A subtle spec- 
ulator.”—yapifecbat Gv. “ Would gratify.”—xivdvveicoa δ᾽ dv ἔφη, 
x. Tt. Δ. “He said, moreover, that the one who scrutinized these 
things would run a risk even of becoming mad.” —’Avafayépac. 
Anaxagoras, a native of Clazomenz in Ionia, was born about B.C. 
499. He was one of the leading philosophers of the Ionic school, 
and the preceptor of Pericles and Euripides. His peculiar doctrines 
» exposed him to the charge of impiety, and being sentenced to pay 
a fine and quit Athens, he retired to Lampsacus, where he died in 
the seventy-second year of his age. The term παρεφρόνησεν, here 
applied to him, refers merely to the visionary nature of many of his 
speculations, and not to any actual loss of reason.—é μέγιστον φρο 
γήσας, κι τ. 2.“ Who prided himself very greatly on his explaining 
the plans of the gods,” i. ¢., on unfolding by the powers of reason 
the secret causes that called into being, as well as the laws that 
govern the universe. 


§ 7. 

ἐκεῖνος yap. Anaxagoras is meant.—réd αὐτὸ εἶναι πῦρ τε καὶ 
ἥλιον. Anaxagoras maintained that the sun was a red-hot mass of 
metal, larger than the Peloponnesus. (Diog. Laert., ii., 8.)—kai 
ὑπὸ μὲν τοῦ ἡλίου, x. τ. Δ. “And that men, when shone upon by the 
sun, have their complexions of a darker hue.””—Sepuatvopeva. “If 
heated.”—Ai@ov διάπυρον. Diogenes Laertius says that Anaxago- 
ras made the sun to be μύδρον διάπυρον, but Socrates here chooses, 
not very fairly, to understand the words in question as meaning a 
“red-hot stone.””—édyréyet “* Lasts.” 


$8. 
Aoyto; * Accounts,” i. ¢., by which we calculate income and 
expeiditure. Ernesti and Weiske understand the term to mear 
ΕΣ 


NOTES TO BOOK I¢.—CHAPTER VIII 367 


here Arithmetic, but this word implies a much wider range of knowl. 
edge. The difference between λογιστική and ἀριθμητική is stated by 
Plato, Gorg., p. 451, 6.---καὶ τούτων dé. And in the case of these, 
also.”—rnv μάταιον πραγματείαν. ‘Idle investigations,” i. ¢., mi- 
nute and excessive care.—péypt δὲ τοῦ ὠφελίμου, x. τ. Δ. “But ha 
himself both studied and investigated along with his followers all 
things (connected with these) as far as what was practically useful ” 


§ 9. 
ὅσα ἐνδέχοιτο. ‘As many things as it was possible.’ Compare i., 
2, 23.---καὶ ἑαυτῷ ἕκαστον προςέχοντα, κ. τ. A. ‘* And by each attend. 
ing tu himself throughout his whole life, as to what food, &c., might 
prove beneficial unto him.”—zéua. Porson (ad Eurip., Hec., 392) 
asserts that the form πόμα was unknown to the Attics, because there 
are many passages in which the metre requires πῶμα, none where 
it requires πόμα. But πόμα, notwithstanding this critical dictum, 
appears to have been used in prose. Compare Lobeck, ad Phryn. 
p. 456, and Kuhner and Bornemann, on the present passage.—rod 
yap οὕτω προςέχοντος, x. τ. A. ‘For he said that if a person thus 
attended to himself, it was a difficult matter to find a physician,” 
&e. Observe here the employment of τοῦ οὕτω προςέχοντος, as 

equivalent to εἴ τίς οὕτω mpocéyou. . 


§ 10. 
εἰ dé τις μᾶλλον, κι τ. A. “If, however, any might wish to obtain 
greater benefits than those depending upon human wisdom.”—reoi 


τῶν πραγμάτων. ‘ Concerning the affairs of this life.” Observe the 
force of the article.—fpnuov. ‘* Devoid.” 





CHAPTER VIII. 
§ 1. 


ὅτι φάσκοντος αὐτοῦ, x. τ. A. ‘ Because, although he asserted, &c., 
death nevertheless was adjudged against him by his judges.”— 
ψευδόμενον. On the supposition that if he had really had an inter- 
nal monitor, that monitor would have given him timely warning of 
his danger, so that he might have escaped it.—érz οὕτως ἤδη Tors, 
κι τι A. That he was alread? at that time, so far advanced in 
years.” Literally, ‘in his age.” Socrates was seventy years old 
at the period of his death. (Diog. Laert., ii., 44.)—ovix dv πολλῷ ὕσ- 
τερον, κι τ. ἃ. ‘He would have ended his existence not long after.” 
The negative οὐκ does not belong here to the entire proposition, but 


868 NOTES TO BOOK IV.—CHAPTER VIII. 


to 70129 torepov.—rd ἀχθεινότατον τοῦ Biov. “The most burden 
some period of life.” —rijv διάνοιαν μειοῦνται. “ Become enfeeblec 
in intellect.” Literally, “become worse or weaker.”—rjv re δίκην 
εἰπών. “ΒΥ having both pleaded his cause.” 


§ 2. 

τῶν μνημονευομένων ἀνθρώπων. “Ot men that are held in mem- 
ory.”—yerd τὴν κρίσιν τριάκοντα ἡμέρας βιῶναι. In relation to this 
subject, and the Delian festival, consult Wiggers’ Life of Socrates, 
page 437 of this volume.—é:a τὸ Δήλεα μὲν εἶναι. * Because the Delian 
festival took place.” With Δήλεα supply ἑερά.----τὸν δὲ νόμον. Supply 
διὰ τό from the preceding clause, so that the full form of expression 
will be διά re τὸ τὸν νόμον tav.—h Bewpia. “The sacred embassy.” 
The persons employed in the deputation to Delos were called Gewpoi, 
and their office, &c., Sewpia. The ship in which they went and re- 
turned was termed Bewpic.—rdv ἔμπροσθεν. Supply χρόνον. This 
15 the reading of Weiske and Schneider, adopted by Kihner and 
others. It is from a correction of Brodeus. The common text has 
καὶ tov.—ini τῷ εὐθύμως τε, κι τ. Δ. “For the cheerfulness and 


tranquillity of his life.” - 


§ 3. 

καὶ πῶς ἄν τις, κι τ. Δ. Many critics think that from the third 
to the eleventh section has been inserted by some transcriber, in a 
patehed up way, from the Apology or Defence. Weiske, however, 
regards the whole as genuine, and is of opinion that Xenophon em- 
ploys a sorites to prove that the death of Socrates was ϑεοφιλής. In 
his view, the premises are, 1. The death of Socrates was glorious. 
2. His death was also happy: 3. His death was ϑεοφιλής, since the 
gods give a happy death only to those whom they love.—etdaiuové- 
στερος. Thus Castalio, from a correction by Brodzus, in place of 
εὐδαιμονέστατος, Which is found in four MSS., and in the early edi- 
tions. Bornemann prefers the superlative, referring to Hermann, 
ad Eurip., Med., 67.—eodtAéotepoc. * More acceptable to heaven ” 


ὁ 4. 

Ἑρμογένους. Compare ii., 10, 3. Xenophon was not at Athens 
when Socrates was condemned and put to death. He had gone in 
the previous year into Asia, to join the army of Cyrus. Compare 
Apol., c. 2, segg.— dn Μελήτου γεγοαμμένου αὐτὸν τὴν γραφῆν. “That, 
when Meletus had now brought his accusation against him.” Ob- 
serve that γράφεσθαι γραφήν. “ἴο impea th or accuse,” is followed by 


NOTES TO BOOK IV.—CHAPTER VIII. 365 


un a*cusative of the person accused. ‘To the accusative of the suit, 
a genitive of the difference charged in the accusation is sometimes ἡ 
added. (Kiuhner, ὁ 583, 40, Jelf.)—6 τε ἀπολογήσεται. ‘* What de 
fence he shall make.”—od γὰρ δοκῶ σοι; ‘(You talk strangely), for 
ao I not appear to you?”—éza¢. Used for πῶς.---ὅτι διωγεγένηται 
tfere the direct narrative changes to the indirect. Compare Kuhner, 
9 890, Jelf.—mparrav δὲ τὰ δίκαια καὶ τὰ ἄδικα, k. τ. A. For this op 
position of clauses, called chiasmus, consult Kuhner, § 904, 3, Jelf. 
—vrep. Attraction.—xadAlorny μελέτην ἀπολογίας. ‘The hest 
mode of practicing for a defence,’’ i. 6.) the best preparation for one 


' ᾧ 5. 
αὐτὸς O&.... εἰπεῖν. Supply ἔφη.---λόγῳ παραχθέντες. “ Led 
away by their language,” i. e., offended by it. We have given here, 
with Kihner and others, παραχθέντες, the reading of one MS., fox 
the common reading ἀχθεσθέντες. Another MS. has ἀχθέντες. ---ἤδη 
uov ἐπιχειοοῦντος. Compare iii., 8, 1. 


§ 6. 
ὅτι μέχρι μὲν τοῦδε τοῦ χρόνου, x. τ. A. ‘That I would not con- 
cede to any man that he has lived either better or more pleasantly 
than I have up to the present time.”—rode μάλιστα αἰσθανομένους 
«“Who are most clearly convinced.” 


ὁ ἢ. 

ἃ εγὼ μέχρι τοῦδε τοῦ χρόνου, κ. τ. Δ. ‘ And these results I have, 
ap to the present time, perceived to accrue unto myself.’’—7apa6e- 
ὡρῶν. ‘“ Comparing.”—otrw διατετέλεκα γιγνώσκων. “1 have con- 
stantly thus judged.” —obrw¢ ἔχοντες περὶ ἐμοῦ διατελοῦσιν. ““ Con. 
tinue to entertain a similar opinion regarding me.”—ov διὰ τὸ φιλεῖν 
ἐμέ. ‘Not merely through affection for me.”—déy οἴονται, κ. τ. 4 
Construe ἄν with γίγνεσθαι. 


ὁ 8. 
ἴσως ἀναγκαῖον ἕσται, x. τ. A. ‘* Perhaps it will be necessary for 
me to sustain the burden of old age.” More literally, ‘‘to go through 
with the things appertaining to old age.”” Compare Sturz: “ incom- 
moda senectutis sustinere.’—7TTov. ‘More feebly.”—yeipov. “ With 
less energy.”—dro6aiverv. “Το become.” The same with the 
Latin ουαάοτε.--- βελτίων. ‘ Superior.”—-d2/d μὴν ταῦτά ye, x. τ A. 
*““Why in very truth, unto me, if not conscious of all this, at least, 
life would not be worth living.” More literally, ‘life would not be 

Q2 


370 NOTES TO BOOK IV.—CHAPTIR VIIi. 


liveable.” Compare Cic., de Am., vi., 22: “Qui potest esse vita ὃ». 
talis,”” &c., where Ennius is quoted. 


: § 9. 
ἀλλὰ μήν. “ But assuredly.”—ei yap τὸ ἀδικεῖν, κι r A. Borne- 
mann conjectures τοῦτο, elye rd ἀδικεῖν, putting the words πῶς οὐκ 
.... ποιεῖν in brackets. Schneider rejects the whole passage εἰ 
yaép .... ποιεῖν. Sauppe defends it. 


§ 10. 

γρῶ δ' ἔγωγε, x. τ. 2. “1, for my part, also see that the estimation 
Οἵ men, who have gone before, that is left behind among posterity, 
is not similar in its character as regards both those who have injured 
and those who have been injured.”—émmedelag τεύξομαι. ‘ Shall 
meet with regard.” Compare Sturz: “ἐπιμέλεια, gloria, laus post 
"καὶ ἐάν. “Even if.”—paprupjoecbai μοι. ‘“ Will bear 

testimony unto me.” Comparei., 1, 8 


§ 11. 


Σωκράτην γιγνωσκόντων, οἷος ἦν. The usual idiom for γιγνωσκον 
τῶν οἷος Σωκράτης ἦν.---πἮάντων μάλιστα. Compare iv., 5, 1.---εὐσεδὴς 
μέν, κι τ. Δ. These words, down to καὶ καλοκἀγαθίαν, form a paren- 
thesis.—écre μηδέν. Compare ii., 7, 2.—rij¢ γνώμης. “The con- 
currence.”—roid¢ χρωμένους αὐτῷ. “Those who enjoyed his so- 
ciety.”.—rd ἥδιον ἀντὶ τοῦ βελτίονος. Compare iv., δ, 6.—xpivwr. 
“In judging οἵ," --προςδέεσθαι. Thus in four MSS., and in the early 
editions, for the common reading προςδεῖσθαι.---ἰκανὸς δὲ καὶ ἄλλους 
δοκιμάσαι τε, x. τ. Δ. “ Able, also, both to prove the character of 
others, and to convict those who were in error.”—olo¢ ἂν εἴη ἀριστός 
τε ἀνήρ, κι τ. Δ. “As a most excellent and most happy man would 
be.”—rw. For τιενί.---παραδάλλων τὸ ἄλλων ἦθος, κι τ. Δ. “Let him 
compare with these things the moral characters of others, and then 
’ form his opinion.” Observe that οὕτως is here equivalent to the 
Latin “ hoe fa.to.” ᾿ 


ΜΝ ε-:. ... 


LIFE OF SOCRATES, 


THE GERMAN OF DR. WIGGERS 





LIFE OF SOCRATES. 





CHAPTER I. 


Socrates was the son of Sophroniscus, a sculptor of consider: 
able merit, and of Phenarete, a midwife, who is called by Socrates, 
in the Theetetus of Plato, a very noble-minded woman. He was 
born at Athens on the 5th of the month of Thargelion, about the 
᾿ middle of April or May, in the year 469 B.C. (Ol. 77, 4),} and be- 
longed to the tribe of Antiochis, and the deme of Alopece. His 
features, and indeed his appearance altogether, were any thing but 
handsome, and seemed well adapted for the ironical character which 
he maintained. Alcibiades, in Plato’s Symposium,? compares him 
to the Sileni, and to Marsyas the Satyr: ‘‘ And I may also compare 
Socrates to the Satyr Marsyas. As for thy appearance, thou canst 
not deny it thyself, Socrates ; to what other things thou art like, 
thou shalt quickly hear. Thou art a scoffer, art thounot? If thou 
dost not willingly own it, I will bring forward witnesses.” One oi 
the principal passages of the ancients which bear on this point is 
in Xenophon’s Symposium,’ in which Socrates engages in a playful 
dispute with Critobulus as to which of them is the handsomer. 
Socrates there tries to prove that his prominent eyes, his depressed 
nose, and his large mouth must, on account of their great useful- 
ness, be the handsomer. Several other particulars, which, how- 
ever, may be exaggerated, for the purpose of indicating the ugliness 
of Socrates, are mentioned in the same Symposium.* 

Notwithstanding the limited means of his father,’ Socrates was 
educated according to the manner ofthe times. Music in the Greek 
sense of the word, i. e., music; and poetry, and gymnastic exercises, 
formed the principal part of the education of an Athenian youth, 
and in these Socrates was instructed. In addition to which, he 





1. [More probably in B.C. 468. See Clinton’s “Fasti Hellenici,” vol. ii., Zntro- 
tuction, p. Xx.—TRANSL,] 2. Page 215, ed. Steph. 3. V., § 5, 

4. Ἢ τόδε γελᾶτε, says Socrates, chap. ii., ὃ 19, εἰ μείζω τοῦ καιροῦ τὴν γαστέρα 
ἔχων, μετριωτέραν βούλομαι ποιῆσαι αὐτήν; 

5. That his father was by no means a wealthy man, is evident from the fact that 
Serrates, though very economical, ws4 always poor. 6. Plat., Crito, «. xii. 


574 LIFE (F SOCRATES. 


received instruction in the art of his father; and if we may credit 
the report of Pausanias, who says that the three Graces made by 
Socrates had found a place on the walls of the Ac:opolis of Athens, 
close behind the Minerva of Phidias, he must have made consider- 
able progress in the art.* 

Crito, a wealthy Athenian, who subsequently became an intimate 
friend and disciple of our philosopher, haying discovered the emi- 
nent talents of Socrates, induced him to give up the profession of 
his father.* Various anecdotes preserved in Plutarch and Porphyry 
rest on too feeble historical evidence to throw any light on his- 
tory of Socrates. To this class belongs probably tne following story 
in Porphyry,’ who, being attached to the new Platonic system which 
formed such a contrast to the sobriety of the Attic sage, was an ad- 
versary of the latter. Socrates, we are told by him, was in his 
youth compelled by his father to follow the art of a sculptor against 
his incliration, was very disobedient, and often withdrew himself 
from the paternal roof. In the same manner, Plutarch,* among 
other things, relates, that the father of Socrates had been warned 
not to compel his son to follow any particular pursuit, as he had a 
guardian spirit who would lead him in the right way. 

Thus Crito was the first who raised Socrates into a higher sphere. 
Whether he had before this time enjoyed the instructions of Arche- 
laus, a disciple of Anaxagoras, can not be decided by historical evi- 
dence, although it is asserted by Porphyry that he was a disciple of 
Archelaus as early as his seventeenth year. The first study that 
engaged the attention of Socrates, and to which he applied with 


1. Paus., i, 22, and ix., 35. Compare Diog., ii, § 19, and the scholiast to the 
Clouds of Aristoph., p.170, Timon, therefore, in Diogenes, calls him, with a seer 
of contempt, λιθοξόος. 

2. Diog., ii, 20. “Demetrius of Byzantium says that Crito, attracted by the 
charms of his mind, withdrew him from the workshop and instructed him.”—Sul- 
das, tom. ii., under Crito, p. 377, Ido not think that there is any reason for dis- 
believing this account. Meiners, indeed (Geschichte der Wissenschaften, &c., vol 
ii., p. 354), considers this to be a mere calumny cf Aristoxenus; but it is Deme- 
trius, and not Aristoxenus, who is mentioned by Diogenes as his authority. 

3. His charges against Socrates he derived from Aristoxenus, a disciple of Aris- 
totle. Aristoxenus himself could not deny that Socrates had been obedient to the 
laws, and had always been just, yet he accuses our philosopher of being guilty of 
violent anger and shameful dissoluteness. The most unobjectionable evidence of 
the most credible contemporaries sufficiently refutes such calumnies, A detailed 
examination and refutation of the charges of Aristoxenus will be found in Luzac’s 
Lectt, Att., edited by Sluiter, Leyden, 1809, p. 27, foll. But why Aristoxenus 
brought these charges against Socrates, will be seen from our subsequent descrip- 
tion of the character of the latter. 

4. De genio Socratis. Francfort ed. 1620, tom. ii. Ὁ. 889. 





LIFE OF SOCRATES. 375 


great zéal, was that of Physics. ‘‘ When I was young,” says he in 
Plato’s Phedo,! “I had an astonishing longing for tnat kind of 
xnowledge which they call Physics.” He sought after wisdom 
where his fellow-citizens sought it—in the schools of the vaunting 
Sophists, and of the most celebrated philosophers of his age, as well 
as in the writings and songs of former sages. Parmenides, Zeno, 
Anaxagoras, and Archelaus among the philosophers, Euenus of Pa- 
10s, Prodicus, and others among the Sophists, are recorded as his 
teachers.? 

Assisted by these masters, he made considerable progress in 
Mathematics, Physics, and Astronomy, the value of which he after- 
ward confined to very narrow limits.?_ Some of his opinions in 
Natural Philosophy, which Aristophanes distorts to suit his purpose, 
must perhaps be referred to this early period of his life. In the in- 
stance in which the comic poet* makes him say that the sky is a 
furnace, and men the coals in it, the real assertion probably was, 
that the sky was a vault coveriug the earth—quite in accordance 
with the spirit of the cosmological systems of the time; and that 
he had studied the cosmological system of Anaxagoras with partic- 
ular attention, is evident, for he himself® tells us that he hoped to 
find in it information concerning the origin of things. As Socrates 
himself gives us in this passage an explanation of the reasons which 
afterward induced him to think so little of this system, he shall 
speak for himself. ‘I once heard a person reading in a book which 
he said was written by Anaxagoras, and saying that reason arrang- 





1. Page 96, A. 

2. Zeno of Elea, about the year 460 B.C., at the age of about forty, undertook, 
with his teacher Parmenides, a journey to Athens, for the purpose of nteeting Soc- 
rates. Whether Socrates ever heard Anaxagoras himself or only studied his writ- 
ings, can not be asserted with historical certainty. That he heard Archelaus is 
attested by Cicero, Tuscul., v., 10. Euenus of Paros instructed Socrates in poesy. 
Compare Fischer’s remark on the fifth chapter of Plato’s Apology. He had also 
read the writings of Heraclitus. “ WhatI did understand was excellent; I believe, 
also, that to be excellent which I did not understand.” —Diog. Laert., ii, 22. Plato, 
Cratylus, p. 402, A., segg. Prodicus taught him the art of speaking.—Plat., Meno, p. 
96, Ὁ. Eschines, iii, C.: καὶ ταῦτα δὲ ἃ λέγω Προδίκου ἐστὶ rod σοφοῦ ἀπηχήματα 
(reminiscences). A long register of teachers of Socrates, which, however, must 
not be taken strictly, occurs in Maxim. Tyr., Diss. xxii. [It would appear, how- 
ever, from a statement in Xenophon’s Symposium, that Socrates never received 
any direct instractien in philosophy, since Socrates is introduced as saying to Cal 
lias, who was ἃ great friend and patron of the Sophists, ἀεὶ σὺ ἐπισκώπτεις ἡμᾶς 
καταφρονῶν, ὅτι od μὲν Πρωταγόρᾳ re πολὺ ἀργύριον δέδωκας ἐπὶ copia καὶ Topyta 
καὶ Προδίκῳ καὶ ἄλλοις πολλοῖς, ἡμᾶς δ' δρᾷς αὐτουβγούς τινας τῆς φιλοσοφίας ὄντας 
Symp., i., 5.—TR.) 3. Xenoph., Mem., iv., 7. 

4. Clowds, v. 94. ' ὅ, Plat., Phedo, p. 97. B, seqq. 


376 LIFE OF SOCRATES. 


ed all things, and was the cause of them. With this cane I was 
much delighted, aud in some manner it appeared to me quite cor 
rect that reason should be the cause of all things. If it be true, } 
thought, that reason arranges all things, it arranges and places ev- 
ery thing in the place where it is best. Now if any body wanted 
to find the cause by which every thing arises, perishes, or exists, 
he must find the manner in which a thing exists, suffers, or acts 
best. For this reason, I thought only that investigation,the object 
of which is the most excellent and the best, to be adapted for man 
both for himself as well as other things; and he, who succeeded in 
this, must at the same time know that which is bad, for both are 
objects of the same science, Reflecting upon this subject, I was 
delighted, as I thought I had found in Anaxagoras a teacher after 
my own heart, who could open my eyes to the causes of things 
Now he will first tell thee, I thought, whether the earth is flat or 
round ; and after he has done this, he will also show thee the cause 
and the necessity of it, and whichever is the better, he will prove 
that this quality is the better one for the earth. If he tell thee the 
earth is in the centre, he will, at the same time, show thee that it 
is better for it to be in the centre. I was willing, if he would show 
me this, not to suppose any other kind of causes, and hoped soor. 
to receive information about the sun, the moon, and other stars, 
pointing out the mutual relation of their rapidity, their rotation and 
other changes, and how it was better that each should act as it 
acts, and suffer as it suffers ; for as he said that they were arranged 
by reason, I did not think that he would assign any other cause to 
things than that their actual qualities were the best. As he assign- 
ed to all things their causes, and ascertained them in all things in 
‘he same manner, I thought he would represent that which is the 
dest for earth, as the good common to all. I would not have given 
up my hopes for any thing; with great avidity I took up his books, 
and read them as soon as I found it possible, in order that I might 
quickly learn the good and the bad. But, my friend,’ I was soon 
disappointed in this hope ; for in the progress of my reading, I dis- 
covered that the man no longer applied his principle of reason, and 
mentioned no causes by which to classify things ; but declared air, 
ether, water, and many other strange things to be causes. This 
appeared to me just as absurd as if somebody should say, Socrates 
does every thing which he does with reason; and afterward en- 
deavoring to point out the motive of every single action, he should 





ἴ He is speaking to Cebes. 


LIFE OF SOCRATES. 377 


vay, in the first place, that I am now sitting here because my body 
15 composed of bones and of sinews,* &c. I should have liked very 
much to have obtained some instruct‘on, from whomsoever it might 
have proceeded, concerning the nature of this cause. But as I did 
not succeed, and as I was unable to find it out by myself, or to 
earn it from any one else, I set out on a second voyage in search 
of the cause.” The rest are Plato’s own thoughts. 

Besides this, Socrates was greatly attracted by the intercourse 
of women of talent, and courted their society for the higher culti 
vation of his own mind and heart. He, like that powerful dema- 
gogue on whom his contemporaries bestowed the highest admira- 
tion for the power of his eloquence, was instructed in the art of 
speaking by Aspasia ;? and Diotima of Mantinea taught him love ;* 
by which, as Fr. Schlegel justly observes, we must not understand 
transient pleasures, but the pure kindness of an accomplished mind ; 
a circumstance which is of importance in forming a proper estimate 
of many peculiarities in the doctrine and method of Socrates. 





CHAPTER II. 
Socrates, however, was unable to obtain any satisfactory knowl- 
edge from the philosophers and teachers of his time. Dissatisfied 
with the pretended wisdom of the Cosmologists and Sophists, he 





1. Netpa with Plato does not mean nerves, which signification it only received 
through Galen. 

2. Plat., Mener., p. 235, E. She is also said to have written a poem to Socrates. 
Athen., v., p. 219. 

{It is doubtful whether any historical weight can be attached to the passage in 
the Menexenus. The whole may probably be looked upon as a fiction, although 
it can hardly be supposed, according to Ast, that Plato meant to deride Pericles 
and Aspasia. Plato’s real object appears to be to ridicule those demagogues who 
think themselves equal to Pericles, although they can not compose a speech for 
themselves, and are obliged to learn by heart such as have been composed for 
them by others. All the other passages of the ancients, in which Socrates is said 
to have learned the art of speaking from Aspasia, are probably taken from this 
passage of the Menexenus, and therefore prove nothing. Reiske, on Xenophon’s 
Memorabilia, ii., 6, § 36, likewise considers the statement in the Menexenus to be 
made ironically; in which opinion he is supported by Stallbaum and Loers, the 
late editor of the Menexenus. As for the influence Diotima ‘s said to have had 
over Socrates, it seems just as uncertain. It is only mentioned by Plato, and those 
who copied from him, and is probably of the same nature as the story about 
Aspasia.—TR.] 

2. Plat., Sympos,, Ὁ. 201, D. That Diotima is not to be ranked among the ératoai 
tas veen shown by Fr. Schlegel, Griechen und Rimer, 

4, Griechen und Rimer p, 254. 


818 LIFE OF SOCRATES, 


entirely abandored all speculative subjects, and devoted his attea- 
tion to human affairs, according to his own expression * i. ¢., to re- 
searches in practical philosophy. He therefore, in Plato, calls his 
wisdom a human wisdom.? Socrates, according to Cicero’s expres- 
sion,* called philosophy down from heaven to the earth, i. ¢, he 
gave it a practical tendency, whereas before it had taken a direction 
completely speculative. Previous to Socrates, philosophers were 
for the most part occupied in cosmological researches : morals were 
entirely uncultivated ; and although the Pythagorean institution, a 
moral and politico-religious order, had devoted very great care to 
morals, yet its doctrines had already fallen very much into oblivion ; 
and besides, as an order, it had a direct influence only on its own 
members. But the greatest shock that morality had received came 
from the Sophists, a class of men who flourished shortly before and 
at the time of Socrates, and who boasted of being in the possession 
of every kind of knowledge, but were, however, not concerned 
about truth, but merely about the appearance of it; who, by their 
eloquence, knew how to give to a bad cause the appearance of a 
good one,’ and from a love of money gave instruction to every one 
in this art.6 These men, descendants of the Eleatice school, exert- 





1. Diog,, ii, 21. “When he saw that the science of physics (φυσικὴ Sewpia) was 
not. adapted for us, he began to philosophize on moral subjects in the workshops 
and in the markets, and said he was seeking 

"Orre rot ἐν μεγάροισι κακὸν τ᾿ ἀγαθόν re τέτυκται." 
Ihe latter is a verse of Homer (Od., iv., 392), which, as we are told by Sextus 
Empiricus contra Mathemat,, vii., 21, Socrates was constantly in the habit of quoting. 

2. ᾿Ανθρώπεια, res humane, are here opposed to δαιμονίοις, rebus divinis (Xen- 
oph., Mem., i., 1, 12 and 16), which he also calls οὐράνια (Mem., iv., 7, 6). ᾿Ανθρώ» 
meva are things which directly relate to man as such, as questions on the destina- 
tion of man, his duties, hopes, and, in short, all moral subjects; δαιμόνια, res divi- 
πᾶ, are of a speculative nature, and comprehend either physical or metaphysical 
questions, and have no direct relation to man as such. This distinction must be 
well borne in mind, as otherwise many assertions of Socrates might appear very 
paradoxical. Cicero, Acad., i., 15: “ut—coslestia vel procul esse a nostra cogni- 
tione censeret, vel si maxime cognita essent, nihil tamen ad bene (morally) viven 
dum conferre.” ; Saji ' 

3. ᾿Ανθρωπίνη σοφία ecmprehends either the wisdom of which men are in the 
pessession, or the wisdom relating to human affairs, such as the destination, du- 
ties, relations, &c., of man. In the former sense it is used in Plat., Apol., c. v4 
where Socrates says, “It appears that the god means to say by the oracle that hu- 
man wisdom is of little or no value at all.” In the latter sense Socrates ascribee 
human wisdom to himself. 

4. Tuscul., y.,10. Socrates primus philosophiam devocavit e clo et in urbibua 
collocavit, et in domos etiam introduxit, et coegit de vita et moribus rebusque bo- 
nis et malis querere. 5. τὸν ἥττω λόγον κρείττω ποιεῖν. 

6. It is well known that the word σοφιστής at first had an houorable mesuing 


LIFE OF SOCRATES. 379 


ed thei: atmost power to shake the foundations of knowledge, to 
unsettle the ideas of right and wrong, of virtue and vice, to con- 
found the moral power of judgment by dialectical illusions, and to 
declare a thing to be right at one time, and wrong at another, as 
their interest dictated. Instead of being teachers of wisdom, they 
were mere dialectic quibblers, who made no man wiser or better, 
and who, by the spirit of quibbling which they diffused among their 
disciples by such questions as whether virtue could ve taught, &c., 
paralyzed the power of the moral feelings. Socrates discovered the 
irretrievable injuries inflicted by these people on intellectual ad- 
vancement and morality, and witnessed the distressing results of it 
among his contemporaries. Filled with vain pride, the disciples of 
the Sophists returned from their schools. persuading themselves 
they had discovered the most recondite truths; they thought them- 
selves unequalled in the art of disputing, and were constantly seek- 
ing opportunities of displaying their subtleties. Thus they wander- 
ed far from the only path of true wisdom, the knowledge of them 
selves. But the instructions of the Sophists were still more inju- 





and was synonymous with σοφύς, a sage, a scholar in its widest sense—for even 
artists were comprehended in it. Protagoras was the first who adopted the name 
of σοφιστής to distinguish more decidedly one who makes others wise, especially 
one who taught eloquence, the art of governing, politics, or, in short, any kind of 
practical knowledge. From that time the word sophist acquired that odious 
meaning which it retains in the present day. Afterward, in the times of the Ro- 
mian emperors, the name of Sophist again became an honorable appellation, and 
was applied to those rhetoricians who had éstablished schools of rhetoric, in which 
they treated on any chosen subject for the sake of exercise. Libanius, for in 

stance, belonged to this class of Sophists.. Though the latter class, in a certain 
point of view, differed from the former, yet covet was cor yn to both. 
Themistius, because he received no money, protested against his being called a 
Sophist (Orat., 23). The description of a Greek Sophist of the time of Socrates is 
taken from the Protagoras of Plato. In reading, however, the writings of the phi- 
losophers of the Socratic school, it must not be forgotten that they had. imbibed 
from their master a profound hatred of the Sophists, and may consequently have 
now and then been rather too severe in their remarks upon them. With the de- _ 
scription given above all Greek writers agree, and the Sophists themselves, by 
their own actions, sufficiently characterize themselves as such, Speusippus, Defin. 
ad calcem Opp. Platonis: Σοφιστὴς νέων πλουσίων ἐνδύζων ἔμμισθος ϑηρευτής. Arist., 
de Sophist. Elench.,i., 11, Xenoph., Mem., i, 6,13: Ke? τὴν σοφίαν ὡςαύτως τοὺς 
μὲν ἀργυρίου τῷ βουλομένῳ πωλοῦντας, σοφιστὰς ἀποκαλοῦσιν.---ἰβοογεῖ, in Helen. 
Encom,, ii., 116 and 117. Later writers, as Philostratus, do not draw any precise 
distinction between Sophists, philosophers, and orators. Philostratus tis men- 
tions Carneades among the Sophists. Moreover, not only Soerates, but Anaxago- 
ras, are called Sophists by Libanius (Apolog. Socr., p. 54 and 55, edit. Reiske), per: 

haps in order to raise thereby his own dignity. Compare Carus’s graphic de- 

acription of the Sophists in his Jdeen zu einer Geschichte der Philosophi=, p. 493. seqq. 





380 LIFE OF SOCRATES, 


rious, since, by theit defending what was wrong, those moral p-in 
ciples, which are ths supports of public peace and happiness, were 
artificially undermined. Socrates, therefore, firmly resolved to de- 
vote his life to the moral improvement of his fellow-citizens, and at 
the age of about thirty’ he made it his sacred duty to counteract 
the Sophists, who perplexed good sense, corrupted public morality, 
and brought down upon philosophy the reputation of being the art 
of disputing, nay, of being dangerous and injurious He endeavor- 
ed to exhibit them in their naked deformity, and thus directly. as 
well as indirectly, by the doctrines and example cf solid virtue, to 
contribute as much as lay in his power to the moral improvement 
of mankind. 

This noble resolution he faithfully maintained throughout his life, 
until in his seventieth year he met his higher destination in the 
manner so generally known. Moreover, Socrates, during his pur- 
suit of the high objects of his existence, followed a course in which 
he sought within himself what other philosophers had been accus- 
tomed to seek without, and thus directed attention to the operations 
ofthe mind. The cause of his pursuing this mode of thought not 
only arose from his practical mode of thinking, and from the high 





1, I say about thirty. It is, indeed, generally believed that the public teaching 
of Socrates commenced precisely at his thirtieth year. But I do not believe that 
any passage of the ancients can be pointed out in support of this belief. However, 
that Socrates, even when a young man, had chosen the office of a general teacher, 
has been proved with great sagacity from several historical facts by Meiners, in 
his Geschichte der Wissenschaften, &c., ii, p, 353. 

[Ritter, however, remarks, in his History of Ancient Philosophy (vol. ii, p. 20, 
Engl. trans.), that “from the constitution of the mind of Socrates, which. proceed- 
ing through many attempts in the discovery of truth, could only, at a late period, 
have attained to certainty, it is not improbable that he had arrived at a ripe aga 
before he began to incite others to the study of philosophy. In the more detailed 
accounts, he is almost without exception depicted as an old man. There are other 
reasons, also, which scarcely admit of a supposition that he devoted himself sud- 
denly and a! at once to this vocation; for though it be true that his observation 
of man, with a view to the science of humanity, has been referred to an oracle for 
its occasion, even the oracle itself implies his having previously pursued philosoph 
{cal studies in common with Chwrephon; and it is quite consistent with the ns 
ture of the case to suppose that a sense of his peculiar fitness for the education 
of youth gradually opened upon his mind, as he observed the improvement and 
instruction which others derived from his society.” In a note on this passage, 
Ritter observes, “The assumption of Wiggers that Socrates commeuced teaching 
fm his thirtieth year is wholly unfounded. That of Delbriick (Soerazes, § 34), that 
he had openly philosophized five or six years before he was brought upon the 
stage by Aristophanes (B.C. 423), which would make him about forty at his frst 
appearance as a teacher, is not improbable, although the anecdote of Eacleides 
<Gell., Nect. Att,, vi., 10) is wpparently inconsistent with it"—Tr., ὁ 


LIFE uF SOCRATES. ; 38] 


cultivation of the reasoning powers attained by the exertions or 
previous thinkers, but also from external circumstances. The in- 
scription on the temple of Delphi, “ Know thyself,” and the cele- 
brated declaration of the Delphic god, “Sophocles is wise, Euripi- 
des is wiser, but the wisest of all men is Socrates,’’' may have 
greatly contributed to direct the attention of Socrates to the inter 
nal operations of his mind. 

The above inscription on the temple of Delphi must have made a 
very peculiar impression upon hit, for he certainly was the first 
to whom it became a truth of great moral importance. The in- 
scription itself is well known, and needs no further explanation. 
But, as regards the declaration of the Delphic oracle, it is not se 
easily to be accounted for. 

Socrates relates the whole event in the Apology of Plato,? where 
he says that an intimate friend of his, of the name of Cherephon, 
ventured to ask the Delphic oracle if there was any one wiser than 
he (Socrates), and that the Pythia replied that there Was none 
wiser. 

It is indeed surprising that Cherephon, a friend and disciple of 
our philosopher, who, besides, is described both by him and by Plato 
in the Charmides® as a violent and passionate man, should have rc- 
ceived this answer to his question. Plessing,* therefore, ventures 
the bold conjecture that Socrates himself had contributed to this 
imposition, in order thereby to gain authority, and to prepare his 
plan for changing the form of government in Athens; for this was, 
according to him, the end for which Socrates was constantly «nd 
deliberately striving. This hypothesis, however, is too derogatory 
to the character of Socrates to be admitted without further reasons. 
The passionate nature of Cherephon renders it more probable that 
he was guilty of an untimely and extravagant zeal to raise the fame 
of his master; but, on the other hand, it is also possible that Soc- 
rates, even at that time, had acquired so great a reputation, that his 
favor was no longer a matter of indifference to the crafty Pythia. 

This declaration of the god of Delphi, together with the applica- 
tion which Socrates 1.ade of it, is unquestionably the most import- 
ant fact in the history of his life, as it gives us a clew to his whole 
subsequent conduct and mode of thinking. From this time Socra- 
tes considered himself as a messenger peculiarly favored by the 
Deity, standing under its immediate guidance, and sent to the Athe 

1. Σοφὸς Σοφοκλῆς, σοφώτερος dé Bigs > ἀνδρῶν δὲ πάντων Σωκράτη! σοφώτο 


y0s.—Suidas, see σοφός. 2. C. ν. 3. 7.153, Ε΄ 
4 In bis Osiris und Sokrates, Ὁ. 186, segg. 





382 LIFE OF SOCRATES. 


nians, as he expresses himself in the Apology of Plato, to instruct 
and improve them.’ * But that | was sent,” says he,? “as a divine 
messenger to the state, you may see fr¢m what I will tell vou. 
Assuredly it is not a human feature in me that I have neglected all 
my own interests, and for a great number of years have not con- 
cerned myself about my domestic affairs, and am only anxious for 
your welfare, going to every one of you and admonishing you, like 
a father or elder brother, to follow the path of virtue.”* The same 
oracle had, perhaps, some influence on his belief in a demon, which 
restrained him in doubtful cases; of the existence of which, he 
himself, as Well as his friends, were firmly convinced, and whose 
nature we shall now proceed to examine more closely. 





CHAPTER III. 

Tus demon of Socrates has at all times caused great trouble tu 
the commentators, at which we can not be astonished, since even 
the friends and disciples of Socrates were ignorant of its real na- 
ture. Timarchus, having consulted the oracle of Trophonius about 
it, received no satisfactory answer. Simmias asked Socrates about 
the nature of his demon, but received no answer at all, perhaps 





1. [Delbrick, in his Sokrates, laments that there should be many even aifiong 
the admirers of Socrates in the present day, who, like some of his contemporaries 
and his judges, take the oracle for a fiction, and his appeal to it for irony. With 
as much reason, Mr. Ὁ, thinks, might Thomas ἃ Kempis, or Pascal, or Fenelon, be 
suspected of an affectation of humility when they confirm their convictions on 
sacred subjects by quotations from the Bible. Like them, Socrates was, in the 
best sense of the word, a Mystic; and the answers of the Delphic oracle exercis- 
ed an influence on the weal and woe of Greece, similar to that which the Bible 
exerts on the destinies and proceedings of Christendom. But Mr. Thirlwall re- - 
marks, in the sixth number of the “ Philological Museum” (p. 587), from which 
the preceding quotations from Delbriick’s work have been taken, “that it may be 
readily conceived, and seems to be confirmed by several authentic accounts, that 
Socrates really considered himself as fulfilling a divine mission by his life and Ia 
bors; but that this idea was first suggested to him by the Delpic oracle is, to say 
the least, extremely improbable, though such an accidental occurrence (for who 
but a sincere pagan can believe it to have been more?) may have contributed to 
confirm the impression, and may have given it a definite form in his mind. But 
surely his character and pursuits had been already fixed, before Chwrephon could 
have ventured to inquire whether any man better deserved the title of wise. No 
additional dignity is imparted to his self-devotion by considering it as the effect of 
such a casual inspiration. It was the spontaneous, necessary result of his moral 
and intellectual constitution, and needed not to be connected with the eternal 
order of Providence by a tie so frail as a perishable superstition.”"--T'n.] Ὁ 

2. Plato, Apolog., c. xviii. 3. Compare Plat. Alcid., ii, and De Republ, vi 


LIFE OF SOCRATES. 383 


secause Socrates himself thought it something quite incomprehen- 
sible. From that time he did not propose any other question on 
this subject.1. The explanations of the more ancient commentators 
are almost all of a supernatural kind. The greater number of the 
ecclesiastical fathers declared it to be the devil ;? Andrew Dacier,? 
to be a guardian angel. It has also been attempted to explain this 
mental phenomenon in a natural way; and can it be wondered at 
if the results were mere absurdities? Such an hypothesis is pre- 
served by Plutarch in his essay on the demon of Socrates, in which 
it is said to have been a mere divination from sneezing ; an hypoth 
esis which even in modern times has found an advocate in M: Mo- 
tin.* Socrates himself certainly did not understand by it a mere 
prudence acquired by experience, as has been asserted by others, 
for the very name of demon, which, according to the definition of 
Aristotle,> means either the Deity itself, or a work of the Deity, 
suggests to us something beyond the sphere of common experience. 
To suppose, with Plessing,® that the demon of Socrates was a fic- 
tion, which would enable him, by the high opinion he would there- 
by acquire, to 1ealize his plan of changing the form of government 
mn Athens, is an hypothesis which rests on too arbitrary grounds, 
and is too contrary to the veracious character of Socrates ever t¢ 
be adopted by any intelligent scholar. 

But, notwithstanding these opposite modes of explanation, it may 
not be so very difficult to arrive at a just view of the genius of Soc- 
rates by an historico-psychological mode of inquiry. It was, per- 
haps, nothing more than a strong presentiment, which, being direct- 
ed by an accurate knowledge of things, led him to form his conclu-_ 
sions from cause to effect by analogy, without his being perfectly 
conscious of the process. Such an exalted feeling of presentiment 
is often found in persons of a lively imagination and refined organ- 
ization ; and that Socrates belonged to this class will be seen here- 
after. But Socrates himself actually considered it as an inward 
divine voice that restrained him from engaging in unpropitious un- 





1. Plutarch, De Demonio Socratis, p. 583. Carus observes very much to the 
point (Geschichte der Psychologie, p. 236), “There are many things of which Soc- 
sates would not form any clear idea, such as dreams; others of which he could 
not, such as his demon.” 

2. Tertullian, De Anima, i. Aiunt Demonium illi a puero adiaaisse, Lees 
re vera pedagogum. 

3. In the preface to his French translation of some dialogues of Plato. 

4. In the Mémoires de Litterature tirés des Registres de V Académie Royale des In 
ecriptions et des Belles Lettres, tome iv., p. 333, ἃ Paris, 1723; 

5, Rhetor., i., 23: # ϑεὸς 9 Seod ἔργον. 6. Osir is und Sokrates, Ὁ. 185, s¢qq 


54 LIFE OF SOCRATES. 


dertakings. nis hypothesis seems to be fully confirmed, not oxly 
by the universal belief of ancient Greece and Rome in guardian 
spirits, who attended men from their birth, but also by the manner 
in which Socrates himself speaks of this demon, and by the exam- 
ples which ate recorded of its influence. The principal passages 
which refer to this demon are in the Theages' and Apology? of 
Plato, and in the Memorabilia of Xenophon.* Plato and Xenophon 
seem to contradict each other on this point; for Plato states that 
the demon only used to restrain him, but Xenophon represents the 
genius as disclosing to him the future in general, what should not 
be done as well as what should be done. But both statements, 
though apparently contradictory, can, as Charpentier* and Tenne- 
mann® observe, be very well reconciled ; for Plato only expresses 
himself more decidedly in saying that the voice had only restrained, 
and never impelled him. Actions from which he was not restrain- 
ed were lawful to him, and unattended with danger. In the Apoi- 
ogy of Plato,* he concludes, from the silence of the voice during 
the latter period of his life, that whatever then happened to him was 
for his good. But Xenophon does not draw a precise distinction 
between that which the voice directly commanded, and that which 
Socrates con¢luded from its silence.’ 

Our view of the nature of the deimon of Socrates is thus confirm- 
ed by the manner in which he himself is represented as expressing 
himself upon it, by both Xenophon and Plato. But the probability 
is still more increased by the examples which Socrates gives as the 


1. In the Theages he says: Ἔστι γάρ τι ϑείᾳ μοίρᾳ παρεπόμενον ἐμοὶ ἐκ παιδὸς 
ἀρξάμενον δαιμόνιον. ἔστι δὲ τοῦτο φωνή, h, ὅταν γένηται, Get μοι σημαίνει, ὃ ἂν μέλλω 
πράττειν, τούτου ἀποτρβοπήν, προτρέπει δὲ οὐδέποτε, p. 198, Ὁ. Compare Cicero, De 
Divinat., i., 54. Ast indeed (in the Journ. Philol. by Hauff, Stuttgard, 1803, p. 
260) asserts that the Theages is spurious; but—even if we could admit this—we 
must yet confess that, considering the agreement with the other passages of Plato, 
Platonic thoughts, at least, constitute its basis. 

2. In the Apology he speaks almost in the same manner : ’Eyol δὲ τοῦτ᾽ ἔστιν ἐκ 
παιδὸς ἀρξάμενον, φωνή τις γιγνομένη, h, ὅταν γένηται, ἀεὶ ἀποτρέπει με τούτου, ὃ ἂν 
μέλλω πράττειν, προτρέπει δὲ οὕποτε, c. xix. Compare Plat, Phadr., p. 242, B. 

3. Σωκράτης, says Xenophon, ὥςπερ ἐγίγνωσκεν, οὕτως ἔλεγε. τὸ δαιμόνιον γάρ, 
ἔφη, σημαΐνειν. καὶ πολλοῖς τῶν ζυνόντων πβοηγόρευε, τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, 
ὡς τοῦ δαιμονίου προσημαίνοντος. Καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ 
πειθομένοις μετέμελε.---Μεπιογαδ., i., 1, 4. 4. La Vie de Socrate, p. 104, 

5. Geschichte der Philosophie, vol. ii., p. 33. 6. Ὁ. xxxi. ‘ 

7. [Mr. Thirlwall, in the “Philological Museum,” No. vi., p. 583, als> remarks, 
*that there is really no inconsistency between the passage in Xenophon and the 
assertion in the Apology and in the Phedrus; for it is evident that a sign which 
only forbade might, by its absence, show what was permitted, and thus a positive 
kind of guidance might not,improperly be ascribed to it."—Tr.} : 





. 


LIFE OF SOCRATES. 385 


fraiis of the suggestions of the demon. ‘The genius advised him 
not to take any part in public affairs, and at first did not allow him 
to enter into any intimate connections with Alcibiades.? . Socrates, 
on his flight after the defeat of Delium, was warned by his genius, 
and, in consequence ef it, would not take the same way as the oth- 
ers. He also dissuaded his friends from undertaking apparently 
indifferent actions—Charmides, from visiting the Nemean games ; 
Timarchus, from retiring from the repast—and he also opposed the 
expedition to Sicily. All this he could have known, without reve- 
fation, in some measure by an accurate knowledge of circumstan- 
ces, to which, in most cases, every-day experience would lead him ; 
and many things, on the other hand, must be attributed to chance 
It is notlikely that the voice of which Socrates speaks should have 
been a mere figurative expression: he was, indeed, convinced of 
its reality, which is sufficiently accounted for by his mental organ 
zation. This conviction of Socrates was moreover facilitated by 
éhe belief of the ancients in the direct influence of the Deity on 
man, and in guardian spirits who accompanied man from his birth ; 
and more especially by his own belief in the close connection be- 
sween the human race and the Deity, as well as by his ignorance 
of mental philosophy.® 





1. Τοῦτό ἔστιν 6 μοι ἐναντιοῦται τὰ πολιτικὰ πράττειν. Apolog., c. xix. He him- 
self adds the reason immediately afterward: “Because an honest man who zeal- 
ously resists the multitude and prevents unlawful actions, must by necessity be- 
come a victim to his honesty.” 

2. Alcib., i, p. 103, E. Here, too, he adds the reason, because, he said, Alcibia- 
des in his youth would not have listened to his instructions with aren attention, 
and he therefore should have spoken in vain. 

3. Cicero, De Divinat., i, 54. Idem Socrates, cum apud Delium male pugnatum 
esset, Lachete prwtore, fugeretque cum ipso Lachete, ut ventum est in trivium, 
eadem, qua ceteri, fugere nolebat. Quibus querentibus, cur non eadem via per- 
geret, deterreri se a deo dixit, tum quidem ii, qui alia via fugerant, in hostium 
equitatum inciderunt. This event is more minutely related by the author of the 
Socratic Letters, p. 6 and 7. 

4. This and several other instances are related in the Theages of Plato, p. 129, 
segqg. Cicero, De Divinat., i., 54, observes that a great number of such instances 
were recorded by Antipater in his books De Divinatione. Some are also men- 
tioned by Cicero himself. 

5. [Schleiermacher, however, argues from a passage in the Memorabilia (i., 1, 
§ 2, 3) of Xenophon, that Socrates himself could never have considered his δαιμό- 
νιον in the light of a specific supernatural being; for Xenophon there speaks of it . 
as something resembling in kind the ordinary instruments of divination, as birds, 
voices, omens, sacrifices. See “Philological Museum,” No. vi., p. 582. Ritter, in 
his “History of Ancient Philosophy” (vol. ii., p. 37-39), observes, “ We shall not, 
perhaps, be far wrong if we explain the demonium of Socrates as nothing more 
than excitability of feeling, expressing itself as a faculty of presentiment. It must 

a 


386 LIFE OF SOCRATES. 


It thus appears that the demon of Socrates merely related te 
things the consequence of which was uncertain ; but, whenever the 
morality of an action was discussed, Socrates never referred to his 
demon. He was perfectly convinced that, in order to know what 
is right and wrong, reason is the only unerring principle.’ Among 
not, however, be supposed that we seek thereby to screen Socrates from the im- 
putation of superstition; for his opinion of demoniacal intimations was in unison 
with his veneration, not merely of the Deity, but of the gods. This is apparent 
trom his recommendation of divination as a remedy for the deficiency of our 
knowledge of the future and of contingent events, his advice to Xenophon that he 
should consult the Delphic god as to his Asiatic expedition, his disposition to pay 
attention to dreams, and, lastly, his constant sacrifices, and his command to make 
all due offerings to the gods of house and state. Now im this superstition theré 
are two points to be distinguished: that which he derived from the common opin- 
ion of his nation, and that which was founded on his own experience. In both 
phases it is equally superstitious, but venial, if not commendable ; for, in respect to 
the former, he who, brought up in the olden creeds and traditions of his country, 
adheres to them so long as nothing better is offered for his adoption, and so far as 
they are not opposed to his own reason and enlightenment, is, to our minds, s 
better and a wiser man than he who lightly or hastily turns into ridicule the ob- 
jects of public veneration. As to the demoniacal intimations of Socrates, they 
were, in common with his other superstitions, the good foundation of his belief, 
that the gods afférd assistance to the good, but imperfect endeavors of virtuous 
men, and prove the scrupulous attention he paid to the emotions and suggestions 
of his conscience. Among the various thoughts and feelings which successively 
filled and occupied his mind, he must have noticed much that presented itself in. 
voluntarily, and which, habituated, as he was, to reflect upon every subject, αὐ 
yet unable to derive it from any agency of his own, he referred to a divine source. 
This is particularly confirmed by the exhortation he gives, in Xenophon, to Eu 
thydemus, to renounce all idle desire to become acquainted with the forms of the 
gods, and to rest satisfied with knowing and adoring their works, for then he would 
acknowledge that it was not idly and without a cause that he himself spoke of de- 
moniacal intimations. By this Socrates evidently gave him to understand that this 
demoniaeal sign would be manifest to every pious soul who would renounce al? 
idle longing for a visible appearance of the Deity. Still, in spite of all this, he cau- 
tiously guarded against the danger of that weak and credulous reliance upon the 
assistance of the Deity which necessarily proves subversive or obstructive of a ra- 
tional direction of life; fer he taught that those who consult the oracles in matters 
within the compass of human powers, are no less insane than those who maintain 
the all-sufficiency of human reason.”—TRr.] 

1. Plutarch, De Genio Socratis, tom. iii., p. 482, says, the demon of Socrates only 
enlightened him on obscure subjects into which human pradence could not pene 
trate. But it is surprising that Socrates did not make use of this genius in ab 
doubtful cases. When Xenophon had received letters from his friend Proxenus, 
persuading him to go into Asia, and to enter into the service of Cyrus the Youn 
ger, he communicated them to Socrates, and asked for his advice. Socrates re 
ferred him to the oracle of Delphi. See Xenoph., Anab,,iii,1,5. Cicero, De Dio 
inat,, i, 54, says: Xenophonti consulenti, sequereturne Cyrum, posteaquam ex: 





LIF OF SOCRATES. 887 


all the instances mentioned in the Theages of Plato, thee is not 
ene in which the rectitude of an action Was decided by the demon. 
Hence many authors, such as Buhle, go too far when they extend 
the influence of the demon to moral feeling.. Respecting things 
imposed upon us as duties, according to the opinion of Socrates 
oratles ought not to be consulted." 

bat it is interesting to see how this conviction of a genius acted 
oa Socrates, and how, together with the external causes above men 
tioned, it led him to a careful observation of his own mind. On 
every occas‘on he listened to the voice of his genius. Whenever a 
person desirous of improvement wished to have his instructions, 
Socrates ascertained whether his genius would not dissuade him, 
and, whenever he was requested to do something which was not at 
variance with morality, his genius was consulted. It will be need- 
less to explain how greatly such a disposition must have contrib- 
uted to turn the inquiries of Socrates from the speculative questions 
which had engaged previous philosophers, such as the origin and 
formation of the world, the unity of the first cause and the variety 
of its operations—in short, from divine to human affairs, in the 
sense of Socrates.? 





CHAPTER IV. 

Socrates never established any particular school; he taught 
wherever chance led him, and wherever he found men to whom te 
thought he might be useful by his instructions, or—to speak the 
language of Socrates—wherever his genius did not prevent him: 
in public walks, in the gymnasia, porticoes, markets, &c.? 

In the same sense in which Socrates established ne school, he 





sed de rebus et obscuris et incertis ad Apollinem censeo referendum, ad quexa 
etiam Athenienses publice de majoribus rebus semper retulerunt. 

1. Epictetus, Enchiridion, p. 118, edit. Jacobi. 

2. Carus, in his Ideen zu einer Geschichte der Philosophie, p. 524, seqq., says: “How 
much must the belief of being under the immediate influence of a protecting ge- 
nius have increased his attention to himself, and to what great resolutions and no» 
ble self-confidence must it have led him, at that age in which simplicity of heart is 
atill the prevailing characteristic! It is just as remarkable, that he was most 
strongiy attracted to those who had observed in themselves a similer guide.” 

3. Plat., Apolog., c. i. Kenoph., Mem., i.,1,10. Libanius, Apolog. Socrat., p. 7, 
edit. Reiske: τοιοῦτος ὧν καὶ διάγων, ὡς ἔφην, ὥςπερ τις κοινὸς πατὴρ καὶ τὲς πόλεων» 
ὅλης κηδεμῶν περιενόστει τὰς παλαίστρας, τὰ γυμνάσια, τὸ oe 64 τὴν ξκαδημίεν 
τὴν ἀγοράν; ὅποι μέλλει ἐντεύξεσθαι, eo red. 


388 LIFE CF SOCRATES. 


had no disciples; nence he asserts in the Apology,' he had taugns 
none; yet a circle of inquisitive men and youths were soon assem- 
bled around him, and, charmed with his conversation and instrue- 
tion, were attached to him with incredible affection. Such were 
Plato, Xenophon, Aristippus, Cebes, Simmias, Euclides, and others ; 
and it was, properly speaking, from his school, i. ¢., from the in- 
structions which he had occasivnally given, that all the distinguish- 
ed Greek philosophers subsequently proceeded. He gave his in- 
structions gratis, a disinterestedness which formed the most strik- 
ing contrast to the covetousness of the Sophists.* 

Socrates never delivered any complete discourse, but conversed 
with his hearers in a friendly manner on topics just as they were 
suggested by the occasion.* 

His method of teaching, however, had something peculiar to him 
self, which will be more fully developed in the following remarks. 

The peculiarity of his method consisted in questions, the nature 
of which, however, was different, according to the persons with 
‘whom he conversed. , 

Whenever Socrates had to deal with Sophists, who were puffed 
up with their pretended wisdom, he used that admirable kind of 
irony which Cicero translates by “ dissimulatio’*—a translation 


1, Apolog., xxi.: ᾿Εγὼ δὲ διδάσκαλος piv οὐδενὸς πώποτ᾽ ἐγενόμην. Compare Plu- 
tarch, An Seni sit gerenda respubl., tom. ii., p. 796. 

2. Xenoph., Mem., i, 2, § 6, segg., and chap. vi. 

3. Οὐ yap ἐστι, he says to Alcibiades, τοιοῦτον rd ἐμόν : viz. εἰπεῖν λόγον μακρόν 
—(Plat., Alcib., i., p. 106, Β) To Antiphon, the Sophist, he says: ’Edy τι σχῶ 
ἀγαθόν, διδάσκω, καὶ ἄλλοις συνίστημι, παρ᾽ ὧν av ἡγῶμαι ὠφελήσεσθαί τι αὐτοὺς cis 
ἀρετήν. Kal τοὺς ϑησαυροὺς τῶν πάλαι σοφῶν ἀνδρῶν, ods ἐκεῖνοι κατέλιπον ἐν Bib- 
λίοις γράψαντες, ἀνελίττων, κοινὴ σὺν τοῖς φίλοις διέρχομαι" καὶ ἄν τι ὁρῶμεν ἀγα- 
θόν, ἐκλεγόμεθα, καὶ μέγα νομίζομεν κέρδος, ἐὰν ἀλλήλοις ὠφέλιμοι yeryvepeba.—Xen- 
oph., Mem., i., 6, § 14. 

4. Academ., ii, 5: Socrates de se ipse detrahens in disputatione plus tribuebat 
lis, quos volebat refellere. Ita quum aliud diceret atque sentiret, libenter uti soli- 
tus est ea dissimulatione quem Greci εἰρωνείαν vocant. Quintil., Institut. Orat., 
ix., 2, says: Ironia ést totius voluntatis fictio apparens magis, quam confessa, ut 
flline verba sint verbis diversa, hic sensus sermonis, et joci, et tota interim cause 
eonfirmatio, tum etiam vita universa ironiam habere videatur. C. 20: Dum enim 
vita universa ironiam habere videatur ; qualis est vita Socratis. Nam ideo dictus 
est εἴρων, é. ε., agens imperitum et admirator aliorum tamquam eapientam. The 
later academicians understood this irony of Socrates in a wrong way, and there- 
fore represented him as the founder of their skepticism —Acad., iv., 23. They 
also endeavored to imitate the form of the Socratic method of disputing — Tuscul., 
i, 10. Ineed hardly remind the reader that we are here only speaking of tha* 
kind of irony which is peculiar to Socrates; for on other occasions he often em- 
ployed that kind of ridicule which we usually call irony, and which was peculiar 
ὦ the Athenians in general, viz., that contrast between the literal meaning of tne 





LIFE ΟΕ SOCRATES. 385 


which Quintilian did not approve of'—and which is noth.ng more 
than the contrast of the half-ridiculing and half-sincere confession 
of his ignorance with the boastings of those who thought themselves 
to be wise. In this manner conceited pride was exposed by ques- 
tions ; and the distinguishing characteristic of the ridicule consist- 
ed in Socrates pretending that he could not form an opinion in any 
other manner; and this I conceive to be the principal difference 
between the Socratic and Platonic irony. That of Socrates, which 
is described by Xenophon in its purity, as nothing of Plato’s bit- 
terness ; its playfulness only instructs, but neyer enrages. A more 
minute comparison of the conversation of Socrates with Hippias, 
ag it is described both by Plato and Xenophon,?* at which the latter 
was present, may serve to show this difference more strikingly. 
This Socratic irony was admirably calculated to place such con- 
ceited persons as the Sophists in their true light. If any one en- 
_ tered into a discussion with them, he was so much overwhelmed 
with a host of philosophical terms and sophisms, that the point in 
question was entirely lost sight of. Socrates played the part of an 
attentive hearer, who was sincerely desirous of comprehending 
their sublime wisdom, and now and then asked a short question 
which was apparently quite insignificant, and did not at all belong 
to the point at issue,? and which being answered by the Sophists 
with a smile, he imperceptibly went on, and compelled them, at 
last, after being perplexed in contradictions, to acknowledge their 
ignorance. Examples of such conversations are found in all the 
writings of the disciples of Socrates ; but here, too, we must chiefly 
depend upon Xenophon, the most faithful interpreter of the manne2z 
in which Socrates thought and acted. Besides the above-mention-« 
ed conversation with Hippias, examples occur in that with Euthy- 
dernus,* and in other places. 
But when Socrates met with disciples desirous of improvement, 





expression with the thought conyeyed by it, by which a meaning is conveyed to 
the minds of the hearers totally different from the litera: sense of the words. In- 
stances of this irony are to be found in the celebrated dialogue with Theodota, and 
in the conversation with Pericles the Younger, on whom Socrates bestows much 
praise for his talents as a general. “1 know very well,” replies Pericles to Socra- 
tes (Memorab., iii., 5, 24), “that thou dost not say this thinking that I am actually 
striving after this kind of knowledge, but in order to suggest to me that a future 
gencral ought to try to aes all fhis kind of wisdom.” 

1. Institut, Orat., ix., 2. 2. Memorab., iv., 4. 

3. Cicero, De Oratore, iii., 16, blames Socrates for having first separated philos 
ophy and eloquence, which, however, in the sense above-described, was highly 
praiseworthy. + Memorab., iv., 2. 


390 LIPE OF SOCRATES. 


fis instructions, again, were not given in a didactic form; bat he 
applied the same method of asking which is called after hin: the 
Socratic method, and which owes to Socrates, if not its origin, at 
least its cultivation and perfection. He himself called this method 
the τέχνη μαιευτική (ars obstetricia), and on that account compareé 
himself to his mother Phenarete, who, though not fruitful herself, 
was yet admirably skilled in bringing to light the children of others. 
“1 am an accoucheur of the mind,” says he, in the Theetetes of 
? lato, “ just as my mother is an accoucheur of the body.” By this 
comparison Socrates sufficiently characterizes the nature of his 
method. It is nothing else but an analytical development of the 
nndigested materials existing in the minds of his hearers, and as 
such it is applicable only as far as the materials are already in the 
possession of the pupil, or previously communicated to him by syn- 
thesis. As regards the form, we have an example of this Socratic 
method of asking in the Meno of Plato, where Plato makes Socra- 
es apply his method in order to prove his own (Plato’s) doctrine 
of ideas. Socrates there asks quite an ignorant boy some geomet- 
rical questions, to which the boy gives corfect answers. From 
this, Plato draws the conclusion that the boy could not have an- 
swered in that manner if his soul had not acquired, in a state pre- 
vious to its being united to its body, a knowledge of the nature of 
things ; but he seems to have overlooked one important fact, that 
this knowledge had been previously communicated to the lad by 
Socrates, in the way of synthesis. 

This method of asking, which is usually called the Socratic meth- 
od in a limited sense of the word, is in its character often similar 
to irony, but is different in its object and effect. It differs from our 
catechetical method in as much as it was confined almost exclu- 
sively to adult persons, in whom a tolerable share of knowledge 
might be supposed to exist, so that they not only answered, but 
also asked, and thus carried on a lively conversation. But what 
formed its characteristic feature was its aiming at leading men w 
knowledge by refecting upon themselves, and not upon external 
objects. This line of demarkation must not be overlooked, and it 
would be rashness to introduce the Socratic method into our ele- 
mentary schools.* 

Socrates applied this method with great skill,* and in modern 





1. See Steuber’s dissertation: Kann die Katechese ἴδεν moralisch-religiise Wakr. 
heiten zu einer freien Unterredung zwischen dem Lehrer,und den Katechumenen er. 
hoben werden ?—in Litiier’s Magazin fur Prediger, vol. v., part i, p. 220, segg. 

2 Cicero, De Finid.. ii, 1. Socrates percontando atque interrogando elicere so 


LI£E OF SOCRATES. θὲ 


times he has justly been considered as the supreme master of it. 
He accommodated himself to the individual dispositions and to the 
peculiar wants of each of his disciples, and connected his instruc- 
tions with the most ordinary events of the day. He rather appear- 
ed to instruct himself than to pretend to instruct others, rather 
called forth ideas than communicated them. The questions were 
clear and concise ; however absurd the answers might be, he knew 
how to make them subserve his purposes. In his conversation he 
commenced with the most undisputed propositions, which even a 
person with any sagacity might understand and comprehend. He 
omitted no intermediate ideas, but went on carefully from one to 
another. Ifin his researches Socrates sometimes appears to have 
entered too much into detail,? we must not forget that by the want 
of precision in Greek expressions this apparent diffuseness was 
often necessary. He intreduced a great degree of clearness into 
his conversations, which he accomplished both by his placing a 
thing in a point of view the best suited to the person to whom he 
spoke, and by viewing it in all its relations, by returning to it in 
various ways, by accurately dissecting the simple qualities οὗ an 
idea, until the truth which Socrates intended to teach became evi- 
dent to his disciples, and, as it were, their own. He knew how to 
interest those whe conversed with him, and who seemed to have 
no wish to enter into any further discussion with him—as Alcibia- 
des—by deseribing their own character, and by appealing to their 
peculiar wishes and hopes.? 

This is the favorable side of the Socratic method; if, however, 
we examine it with impartiality, we must acknowledge that his art 
of asking was not altogether free from sophistry ; yet this tinge of 
Ἢ did not constitute him a Sophist, as he never substituted one 
.dea for another, or confounded dissimilar ideas. ' Neither did Soc- 
rates intentionally try to make error victorious over truth—which 
is an essential feature in a Sophist—but his confounding heteroge- 
neous ideas often arose from a want of precision in the Greek lan- 
guage.* This kind of sophistry is found in the dialogues of Plato ; 





lebat eorum opiniones, quibuscum disserebat, ut ad hee que hi respondissent, si 
quid videretur, diceret. Mence the invention of dialogues is attributed to Socrates, 

1. Xenoph., Mem., iv., 6,15. C£con., 6, § 2, seqq. ἢ 

2. As in Xenoph., Mem., i., 2, 57; iv. 6,3; 4, 13, and 23. , 

3. Plat., Alcib., i., p. 104, E., segq. 

4. (This assertion, if applied to the Ciao Vantage Sitigintil; will certainly not 
find many advocates. If, however, the word καλός, which Wiggers especially 
mentions, is the only instance, few, who are acquainted with the meaning whick 
this word has in all the wricdngs of Plato, will feel disposed to assent to the nasser: 


sue LIFE OF SOCRATES. 


as in the conversation with Thrasymachus, in the first buok Οἱ ene 


Republic, where the expression ἄμεινον ζὴν gives rise -0 a sophist- 
ieal dispute ; and in all the passages in which the word καλός is 
sometimes interpreted by beautiful and sometimes by good.1 To 
these passages it might be objected that Plato made Socrates speak 
sophistically ; but the same arguments are also foundin Xenophon ; 
and even im the writings of this most faithful disciple of Socrates, 
we find that he confounds the ideas of the beautiful and useful, 
which are both implied in the Greek word καλός; an¢ also the 
ideas of virtue and happiness, the bene beategue vivere cf Cicero, 
which the Greek expressed by the word εὐπραξία. In this manner 
he attributed to the expressions of those with whom he conversed 
a meaning which was not intended.* 

A second peculiarity of the Socratic method of teaching is, that 
Socrates himself never gives a definition of the subject in dispute, 
but merely refutes the opinion of the person with whom he con- 
verses. Thus he awakened the true philosophical spirit: aud by 
throwing out doubts, stimulated the mind of his hearer tu furthe 
examination. In the Meno of Plato, Socrates does not, properly 
speaking, define what virtue is, but only what it is not, and thus 
merely refutes the definition given by Meno’; and the conclusion 
that it is ἃ Gera μοῖρα is rather ironical :? Meno therefore compares 
Sveraies to a cramp-fish,* which paralyzes every one that comes in 





tion in the text; for with what justice can we find fault with the Greek l:nguage, 
because some Sophist avails himself of a word which, according to his opinion, 
has two different meanings, while Plato himself certainly does not attribute two 
distinct meanings to it? According to Plato, nothing is useful which is not good 
aud nothing is good which is not at the same time useful. If we wish to account 
for the sophistries of Socrates, of which there are, indeed, several instances, it 
should be recollected that Socrates was in his youth instructed by Sophists, and 
subsequently came very often in contact with them, and therefore can not have 
been entirely free from their influence ; every man partakes, more or less, of the 
character of the age in which he lives. On the other hand, Socrates sometimes 
used the weapons of the Sophists themselves to expose their ignorance —T.} 

1, As in the Gorgias, p. 462, ἢ. + 

2. Xenoph., Mem. iii, 8; iv. 2, 26. The Socratic manner of asking questions is, 
however, a dangerous instrument in the bands of a Sophict, as it is so very ensy 
to take words in different senses, and thus to oblige the person who answers ta 
make assertions which, but for the application of those sophisms, he would never 
acknowledge as his own. ee a pees ier ate ee 
method with that of the Sophists.—Diog., ix., 8, 4. 

3, kuhould. at least mot like to infor with Carus (Geschichte der:Peycholagie;ip: 
254) from this passage that Socrates had looked at virtuous men as inspired by 
the deity. Besides, it would be incompatible with the assertion of Socrates thai 
tirtue can be taught : 4.Ῥ.8. ἃ. 


LIFE OF SOCRATES. 393. 


eontact wit! it.! This mode of disputing (in utr.mque partem dis- 
putare) descended to the school of Plato,? and constituted the aca- 
demica ratio dfsputandi,? though Socrates did not employ it ‘n the 
sense in which the later academy made use of it. Socrates was 
far from philosophical skepticism ;*he was unconcerned about spec- 
ulation ; and the truths of practical philosophy had for him positive 
svidence. 

By this mude of disputing, Socrates acquired a considerable ad- 
vantage over the Sophists ; for, as he did not openly express his 
own opinion, they could not lay hold of his views, but were obliged 
to allow him to attack and to refute their dogmatical assertions. 
“Thou shalt,” says Hippias the Sophist to Socrates,* “ not hear my 
opinion before thou hast explained to me what thou meanest by the 
just ; for it is enough that thou laughest at others in proposing to 
them questions and refuting them, but thou never givest any ac- 
count or answer thyself, nor wishest to express thy opinion on any. 
subject.” 

As Socrates did not deliver any complete discourse, the form of 
his philosophical lectures can not be spoken of, and, consequently, 
there are no complicated conclusions, corollaries, &c., which abound 
in the writings of other philosophers. 

A third peculiarity of the Socratic method was the inductive 
mode of reasoning. ‘Two things,” says Aristotle (Metaph., xiii., 
4), ‘are justly ascribed to Socrates, induction and illustration by 
general ideas.” Cicero® also mentioned it as something peculiar to 
Socrates and Aspasia. Instances of such inductions are most nu- 
merous in the Memorabilia of Xenophon. Thus he tried to prove 
by induction to Cherecrates, who did not live on the most friendly 
terms with his brother Cherephon, what he ought to do to gain the 
affections of his brother ;7 to his friend Diodorus that he must sup- 
port poor Hermogenes :Ὁ to timid Charmides, who had too great a 
diffidence in his own talents, that he must endeavor to obtain pub- 
lic appeintments.® 

A fourth and last peculiarity of the Socratic method of teaching 
was the palpable and lively manner in which he delivered his in- 





1. Οὐ yap, he says in the same dialogue (p. 80, C.), εὐπορῶν αὐτὸς τοὺς ἄλλους 
τοιῶ ἀπορεῖν, ἀλλὰ παντὸς μᾶλλον αὐτὸς ἀπορῶν οὕτω καὶ τοὺς ἄλλους ποιῶ ἀποβεῖν 
2. Cicero, De Nat. Deor., i., 5. 3. Cicero, Tuscul., i, 4. 
4. Xenoph., Mem., iv., 4, § 9. 5. De Invent., i., 51, segg. Topica, 0 
6. Ordre δὲ, says Xenophon (Mem., iv., 6, 15). αὐτός τι λόγῳ διεξίοι, διὰ τῶν μά 
Xora ὁμολογουμένων ἐπορεύετο, νομίζων ταύτην τὴν ἀσφάλειαν εἶμας λόγου. 
% Xenoph., Mem, ii., 3, 11, seqq. Ἶ 8, Ibid, ii, 10. 9, Thid., 54,1 
2 


.μ 


394 LIFE OF SOCRATES. 


structions, leading his hearers from the abstract to the concrete by 
similes, allegories, fables, apophthegms, passages from poets, and 
sayings of wise men. A peculiar talent of Socrates Was the power 
he possessed of demonstrating the correctness or incorrectness of 
general assertions by applying them to individual cases. It is evi- 
dent that a distinctness of conception must have been promoted by 
such a popular method of reasoning, especially among a people 
thinking as practically as the Greeks. It was also best adapted for 
expusing the absurdity of many assertions of the Sophists, who 
principally delighted in general propositions. If the Sophists ex- 
pressed themselves in dazzling theses and antitheses, Socrates di- 
rectly applied them to individual cases taken from common life, 
and thus demonstrated in a palpable manner the inapplicability of 
their assertions. His similes were taken from the immediate cir- 
cle of his hearers ἃ circumstance for which, it is well known, Soc 

rates has often been ridiculed. 

A great many passages from the Socratic philosophers might be 
quoted in proof of the manner in which he rendered abstract ideas 
palpable ; but it will be sufficient here to give the classical passage 
from the Symposium of Plato, in which Alcibiades, thé favorite of 
Socrates, gives his opinion on the method of teaching pursued by 
Socrates.* 

The ironical character of the method of Socrates was principally 
directed against the Sophists, whom he.combated very successfully 
with this weapon; and, indeed, sharp weapons were necessary to 
humble these men, who undeservedly enjoyed so great an authority 
among the Greeks. There were, however, among the Sophists 
some very superior men, who only wanted the true spirit of philos- 
ophy, the love of truth and science, in order to accomplish great 
things. We can not, therefore, rank all the Sophists in the same 
class, and must carefully distinguish a Protagoras or a Gorgias, 
who deserve our sincere respect for their talents, and who were 
celebrated as orators, and made the first researches into the nature 

LP QE. El ἐθέλει τις τῶν Σωκράτους ἀκούειν λόγων, φανεῖεν av πάνυ γελοῖοι 
τὸ πρῶτον τοιαῦτα καὶ ὀνόματα καὶ ῥήματα ἔζωθεν περιαμπέχονται Σατύρου ἄν τινα 
ὁδριστοῦ dopdy~ ὄνους γὰρ κανθηλίους λέγει καὶ χαλκέας τινὰς καὶ σκυτοτόμους καὶ 
θυρσοδέψας, καὶ ἀεὶ διὰ τῶν αὐτῶν ταὐτὰ φαίνεται λέγειν, ὥςτε ἄπειρος καὶ ἀνόητος 
ἄνθρωπος πᾶς ἂν τῶν λόγων καταγελάσειε" διοιγόμενος δὲ ἰδὼν ἄν τις καὶ ἐντὸς αὐτῶν 
γιγνόμενος πρῶτον μὲν νοῦν ἔχοντας Evdov μόνους εὑρήσει τῶν λύγων, ἔπειτα Sore 
τους καὶ πλεῖστα ἀγάλματα ἀρετῆς ἐν αὑτοῖς ἔχοντας καὶ ἐπὶ πλεῖστον τείνοντας, par 
λον δὲ ἐπὶ πᾶν ὅσον προφήκει σκοτεῖν τῷ μέλλοντι καλῷ κἀγαθῷ ἔσεσθαι. A great 
power in speaking is attributed to him even by his Aristoxenus and Por 
phyry. Theodoret. ad Grecos infideles, Serm. iv., p. δ ΛΩΝ plonased 





LIFE OF SOCRATES. 395 


ef language—from a Dionysodorus and Euthydemus, whom Plato. 
(ἢ his Euthydemus, describes as true logomachists. Socrates touok 
the f.eld against these two classes of Sophists, and established 
moral consciousness, founded on common sense, in opposition ta 
their moral skepticism ; and, notwithstanding their sophistical strat- 
agems, often extorted from them the shameful confession of their 
own ignorance. His disciples, encouraged by his example, carried 
the irony of their master against the Sophists further than himself. 
«The sons of the richest people,’’ says Socrates, in Plato’s Apol- 
ogy,' “ who necessarily have the greatest leisure, follow me of their 
own accord, and are pleased when they hear me refuting these 
men. Yea, they themselves often follow my example, and under- 
take to examine others.’”’ No wonder that Socrates gained for him- 
self the perfect hatred of these people, and that they left no means 
untried to effect his ruin. But of this hereafter. 


- 





CHAPTER V. 


Socrates lived in the simplest manner; and it was from this 
circumstance that he was enabled to maintain his philosophical in- 
dependence, notwithstanding his limited means. He despised the 
luxurious mode of living, which had greatly increased in his time 
at Athens, as well as all those sensual enjoyments that destroy the 
health both of body and mind.* Yet Socrates did not violate the 
laws of taste and propriety, but observed a nice distinction, by the 
neglecttof which the Cynics destroyed all that genuine humanity 
which rendered Socrates so amiable, notwithstanding the austerity 
of his manners.* 

But the exertions which Socrates devoted to the improvement 
of mankind did not prevent him from fulfilling those duties which 
were incumbent on him as a citizen. 





1. C. x: 

2. “I think,” says Socrates to Critobulus in the Gconomicus of Xenophon (ii, 
§ 3), “if I could find a reasonable purchaser, 1 should, perhaps, get five aie for 
all my property, including my house.” 

3, Ζῇς γοῦν οὕτως, says Antiphon the Sophist to Socrates (Xenoph., Men.,i, 6, 
9), ὡς οὐδ᾽ ἂν εἷς δοῦλος ὑπὸ δεσπότῃ διαιτώμενος petvere, σιτία τε σιτῇ, καὶ ποτὰ πί- 
vas τα φαυλότατα, καὶ ἱμάτιον ἠμφίεσαι od μόνον φαῦλον, ἀλλὰ τὸ αὐτὸ ϑέρους τε καὶ 
χειμῶνος, ἀνυπόδητός τε καὶ ἀχίτων διατελεῖς. 

4. The statement, in the Symposium of Plato, that Socrates bathed but seldom, 
is to be understood of warm baths, which Socrates considered as tending to maka 
the body effeminate, The description of philosophers by Aristophanes (Clouds 
¥, 833) does not involve Socrates. 


396 LIFE OF SOCRATES. . 


Socrates dese1ved well of the state as a father and a husband. 
Xunthippe, his wife, is sufficiently known to posterity as a woman 
οἱ violent passions, and her name has even passed into a proverb. 
In modern times, some scholars, as Heumann and Mendelssohn,' 
have endeavored to defend her, but with little success. That she 
possessed many good qualities, and, notwithstanding her passion- 
ate character, may have had a great deal of goodness of heart, can 
be easily admitted ; but that she was of a very quarrelsome dispo- 
sition, and made Socrates feel its effects, we may easily believe, 
without giving credit to the anecdotes recorded by Plutarch, Diog- 
enes, and lian, from the manner in which Antisthenes, and ever 
Socrates himself, in a playful manner, express themselves concern- 
ing her.* ** But,” says Antisthenes, ‘what 15 the reason, Socrates, 
that, convinced as thou att of the capacity of the female sex for 
education, thou dost not educate Xanthippe, for she is the worst 
woman of all that exist, nay, I believe of all that ever have existed 
or ever will exist?” ‘ Because,” replies he, “1 see that those who 
wish to become best skilled in horsemanship do not select the most 
obedient, but the most spirited horses; for they believe that after 
being enabled to bridle these, they will easily know how to manage 
others. Now, as it was my wish to converse and to live with men, 
I have married this woman, being firmly convinced that in case 1 
should be able to endure her, I should be able to endure al) others.” 
By Xanthippe Socrates had several sons; on the eldest of whom, 
called Lamprocles, he enjoins, in Xenophon’s Memorabilia,* obedi- 
ence to his mother. At his death he left behind him three sons, 
one of whom was a youth, but the other two were still children.‘ 





r-tigsrrapesapaetneestnanane cima iloborcian i 103. Mendelssohn, in his Phadon, 
p. 23. 3. Xenophon, Sympos.,, ii., 10. 

3. [Ritter remarks (History of Philosophy, ii., p. 33, 34), “ Socrates was a perfect 
Greek in his faults and his virtues; hence he always regarded morals under a po- 
litical aspect. In such a political view of virtue, the relations of domestic life fall 
naturally enough far into the back ground ; the notorious bad feeling of his wife 
Xanthippe to her husband and child prevents the supposition of a very happy 
home#eand when we remark the degree to which, in his devotion to philosophy, 
he neglected his family duties, and the little attention he paid his wife and child, 
we are justified in ascribing to him, together with his countrymen, little respect 
for domestic life in comparison with public duties.”—Tr.] 4. ii, 27. 

5. Plat., Apolog.,c. xxiii. Whether Socrates, as some think, had also been mar 
ried to Myrto, can not be decided with historical certainty. The contrary opinion, 
however, is far more probable, as appears from Meiners’ examination (Geschichu 
der Wissenschaften, vol, ii, p. 522). Even Panetius Rhodius in Atheneus (xiii 
init, p. 555) was of this opinion, which is also adopted by Bentley in his Dissertat 
de Epistolia Socratis, § 13. Lnzac, ic his discourse De Socrate Cire, p. 7, supposee 


LIFE “OF SOCRATES. 397 


Socrates performed military service in three different battles, of 
which he gives us an account himself in the Apology of Plato? 

The first time that Socrates performed military service was in 
the beginning of the Peloponnesian war, in the thirty-seventh ΟἹ 
thirty-eighth year of his age, at the siege of Potidea, an Athenian 
colony in Thrace, in the years 431 and 430 B.C. The inhabitants 
of Potidea had revolted from the Athenians, to whom they were 
tributary, and were supported by the Corinthians and other Pelo- 
ponnesians. In this campaign, Socrates endeavored to harden his 
body, and to steel himself against the effects of hunger, thirst, and 
cold. ‘Though Potidza was besieged during the severest cold ofa 
Thracian winter, Socrates, in his usual clothing, walked barefoot 
through snow and ice.? He distinguished himself so much by his 
bravery, that the prize was awarded to him, which he, however, 
gave up to Alcibiades, his favorite follower (whom he himself had 
saved in this battle, as we are told by the latter in the Symposium 
of Plato’), with the object of encouraging him to deserve from his 
country such honors in future by his own personal merits. Various 
anecdotes are preserved respecting this campaign of Socrates, to 
which, however, we can not attach any importance. Thus we are 
told by Gellius, Diogenes, and Aulian, that while the plague raged 
in the Athenian camp, and in Athens itself, Socrates was the only 
person who escaped the general infection. It is also said that he. 





that Socrates had had two wives, first Myrto, and after her death Xanthippe., He 
at the same time combats the opinion of those who think that Socrates had been 
married to two women at once. He assigns a different meaning to the Athenian 
law which was passed in the time of Pericles, and according to which, as is com- 
monly supposed, it was lawful to contract a double marriage—a law which the 
advocates of that opinion usually quote in support of it. The subject is still more 
minutely discussed by Luzac in the above-mentioned Lectiones Attica, especially 
against Mahne’s Diatribe de Aristoxeno, 

1. C. xvii. Ath (Detpnosoph., v., 15), the bitter opponent of philosophers, 
and more especially of Plato, declares the whole narrative of the military services 
of Socrates to be a fiction, and observes that philosophers do not always strictly 
adhere to historical truth. Plato, he says, contradicts himself, since he asserts in 
the Crito that Socrates had er been out of Athens except once, and that on a 
visit to the Isthmian games, yet in the Apology and Symposium he makes 
Socrates say that he had fought in three battles. But this passage shows how 
little reliance is to be placed on the remarks of Athenzus, for in the Crito he has 
overlooked the following words: εἰ μή ποι στρατευσόμενος. We are acquainted 
with too many instances of the carelessness of ancient grammarians (see Wessel- 
ing on Diodorus Siculus, vol. i., p. 527, and Hutc) inson on Xenophon’s Anabasis, 
p. 301) to have recourse to the hypothesis that these words were omitted in the 
edition which Atheneus had before him, 

2. Niog., i, § 12. ‘Thueyd. i.. 58, segg 3 P, 220.D. 





Ὁ ΒΝ LIFE OF SOCRATES 


once stuod for twenty-four hours on the same spot before the camp, 
absorbed in deep ‘hought, with ean wpaained ow ear ebjeet, a6 Say 
sou) were absent from his body." 

In his secoad campaign we find Socrates at Delium, a town in 
Beotia, where the Athenians were defeated by the Beotians. 
Chis battle was fought 424 B.C., when Socrates was at the age of 
forty-five, in the same year in which the Clouds of Aristophanes 
were performed. Although the issue was unfavorable to the Athe- 
nians, Laches, the Athenian general, whom Socrates afterward ac- 
companied in his flight, declared, that if all the Athenians had 
fought as bravely as Socrates, the Beotians would have erected no 
trophies.? 

Soon after this battle, Socrates was engaged in military service 
for the third time at Amphipolis, a city of Thrace or Macedonia, 
which was a colony of Athens, and a town of great commercial im- 
portance. It had been seized by Brasidas, a Lacedemonian gen- 
eral, 424 B.C. ; and the Athenians, with a view to its recovery, 
sent an army, 422 B.C., under Cleon to Thrace, which did not suc- 
ceed in its undertaking. In this expedition Socrates was present ; 
but we do not find him engaged afterward in any other military du- 
ties, since he was now approaching the fiftieth year of his age. 

Socrates was particularly attached to his native city. “I love 
my countrymen more than thine,’”’ he remarks in the Theetetus of 
Plato to Theodorus, a mathematician of Cyrene, who taught at 
Athens.* This partiality for Athens, which at that time presented 
a picture of the great world on a small scale, combined with a fee'- 
ing of independence, were perhaps the principal reasons which de- 
termined him not to accept the flattering invitations of Archelaus, 





1. Aul. Gellius, Noct. Ait, ii, 1. Diog., ii, § 95. lian, Nat. Hist., xiii, 27. 

2 Thueyd., iv., 96. 

3. 1 pass over the ridiculous anecdote of Diogenes (ii., 23), who says that Socra 
tes, when all had taken to flight, retreated step by,step, and often turned round to 
oppose any enemy that might attack him. This circumstance is mentioned by ne 
other ancient writer. It finds a severe censor in Atheneus, who also doubts the 
fact that Socrates had given up the prize of bravery to Alcibiades at Potidea, since 
Alcibiades had taken no part in that war. The latter circumstance, however, is 
sufficiently established on the authority of Plato (Sympos., p. 219, E.). Simplicius 
(ad Epictet., c. 31) tells us that the Boeotians had been deterred by the bravery of 
Socrates from pursuing the fugitives. Thus every thing is exaggerated, and often 
to a monstrous degree, by later writers. 

4. Compare Plato, Apol., xvii. These expressions of Socrates seem to raise a 
doubt as to the statement of Cicero (Tuscul,, v., 37) and Plutarch (De Ezilio, vol. 
viii., p. 371), that Socrates had said he was no Athenian, no Greek, but a citizen of 
the world. Compare Meiners’ Geschichte der Wissenschaften, vol. ii,, p. 361. 


- 


LIFE OF SOCRATES. 39%. 


Scopas, and Eurylochus.!' ‘He smiled upon three tyrants,'’ saya 
Libanius in his apology,? “ at their presents, their manner of living, 
and their exquisite pleasures.” The riches, and the manner in 
which the great lived, had no attractions for him; not even the 
sovereign of Asia was happy, in his opinion.? He did not wish te 
go to a man, he told Archelaus, who could give more than he him- 
self could return ; at Athens, he said, four measures of flour were 
sold fot one obolus, the springs yielded plenty of water, and he lived 
contented with what he possessed.* 

Socrates did not like a country life, for man attracted him more 
than nature. ‘Forgive me, my fr.end,” he once said to Phedrus,§ 
who preferred a country life, and who accused Socrates of being 
almost unacquainted with the neighborhood of Athens, “I am very 
anxious to learn something, and from fields and trees I can learn 
nothing ; but I can, indeed, from the men in town.” Thus we do 
not read of his being absent from Athens except on the expeditions 
mentioned above, and on some short journeys, such as to the Isth- 
mian games and to Delphi; and, as some think, on a journey to 
Samos, with Archelaus his teacher.® 

After Socrates returned to Athens from those expeditions, he 
was regarded by his countrymen and by the Greeks in general as 
an eminent teacher and practical philosopher. But his activity as 
a citizen was exerted in a still different sphere, for in his sixty-fifth 
year he became a senator. “1 have,” says he, in the Apology of 
Plato, ““ held no state office, men of Athens, with the exception of 
aaving been a senator.” 

In order to understand fully the conduct of Socrates in this office, 
it is necessary to have a clear idea of the constitution of the Athe- 
aian senate. The Athenian senate, usually called ἡ βουλὴ τῶν πεν- 
τακοσίων, consisted of five hundred senators, who were elected from 
the ten tribes established by Cleisthenes. Every month, viz., every 
thirty-fifth or thirty-sixth day (for the Athenian year consisted of 
ten months), one tribe had the presidency, and this tribe was called 
φυλὴ πρυτανεύουσα, and its members πρυτάνεις. Of these fifty pry- 
tanes ten had the presidency every seven days, under the name of 
πρόεδροι. Each day, one of these ten enjoyed the highest dignity, 

1. Diog,, ii, 25. Aristot., Rhetor., ii, 23. . 2. Ῥ. 58 and 59, edit. Reiske 

3. Cic., Tuscul., v., 12. 

4. Seneca, De Benef., v., 6. Epictet., Fragm., 174, edit. Schweighiuser. 

5. Plat., Phedr., p. 230, D. 

6. Plat., Crito, ας. xiv. The journey to Samos is mentioned by Diogenes, ii, 23 
on the authority of Ion of Chios. This, however, contradicts the statement madg 
in the passage of the Crito which Diogenes had shortly before (22) confirmed | 





400 LIFE OF SOCRATES. 


With the name of ἐπιστάτης. His authority was of the greatest ca 
tent: he laid every thing before the assembly of the people, put the 
question to the vote, examined the votes, and, in fact, conducted 
the whole business of the assembly. A senator was only elected 
for one year; and a man could only be epistates once, and only for 
one day." He who was invested with this office had the keys of 
the citadel and the treasury of the republic intrusted to his care 

Socrates was epistates* on the day when the unjust sentence was 
to be passed on the unfortunate admirals who had neglected to take 
up the bodies of the dead after the battle of Arginuse. How did 
Socrates behave on that occasion? This is an event which shows 
Socrates to us in such an active, and, indeed, important office, that 
it is of the greatest importance, in forming a proper estimate of his 
character, to observe his conduct on this occasion with the greatest 
attention. Ἢ 

In the battle off the islands of Arginuse (B.C. 404), the Athe 
nians had obtained a complete victory, under the command of ten* 
admirals, among whom Pericles, a natural son of the celebrated 
statesman of that name, and Diomedon, possessed considerable 
reputation. To take care of the burial of the dead was regarded by 
the Athenian laws as a sacred duty, since the shades of the un- 
buried dead, said the Greek superstition, restlessly wander a hun 
dred years on the banks of the Styx. But after the battle there arose 
a violent storm, which prevented the ten generals from obtaining 
the bodies of the slain; yet, in order to effect every thing in their 
power, they left behind them some inferior officers, rafuipya:, to 
attend to the burial of the dead. Among these taxiarchs we find 
Thrasybalus, who expelled the thirty tyrants, and Theramenes, who 
afterward became so well known as one of these tyrants, and was 
at last executed. But the violent storm opposed insurmountable 
obstacles to the execution of their orders. 

it then became necessary to give to the senate and the ‘ahh ot 
Athens a full report of what had taken place. Although the admi- 
rals might have thrown the whole blame en the taxiarchs, yet, 
chiefly induced by Pericles and Diomedon, they stated in their re- 
port that the storm had prevented them from fulfilling this sacred 
duty. But Theramenes and Thrasybulus, who had arrived at Ath- 
ens before the ten admirals, brought such heavy charges against 
them, that six who had already returned were, at the command of 


1. Pollux, viii., 9. 
2 Xenoph., Mem., i. 1,18. See Luzac, De Socraxe Cive, p. 91, seag. 
3. [Fora more correct view of this statement, vid. note on Mem. 1,18, Ar. ED} 





LIFE OF SOCRATES. ~ 40 


the senate, mrown into the public prison. They were summoned 
before the tribunal of the people (the Heliea , '[Therumenes and 
Thrasybulus appearing foremost among their accusers, and were 
accused of high treason. They proved in their defence, by the evi- 
dence of their pilots, that the tempest had rendered it absolutely 
impracticable for them to fulfill their duty ; besides which, they had 
also appointed Thrasybulus and Theramenes as taxiarchs, and 
therefore, if it were necessary for any body to suffer punishment, 
it should be inflicted on them. This statement produced its natural 
effect on the people, and they would probably have been acquitted 
at once if the question had been put to the vote. But by such an 
act the design of their enemies would have been frustrated. They 
therefore managed to adjourn the assembly till another day, alleg- 
ing that it was too dark to count the show of hands. 

In the mean while, the enemies of the admirals set all their en- 
gines at work to inflame the people against them. The lamenta- 
tions, and the mournful appearance of the kinsmen of the slain, 
who had been hired by Thrasybulus and Theramenes for this tragic 
scene, during the festival of the Apaturia,t which happened to fall 
on the day on which the assembly was held, were intended to in- 
flame the minds of the people against the unfortunate admirals 
The votes were to be given on the general question whether the 
admirals had done wrong in not taking up the bodies of those whe 
had been left in the water after the battle; and if they should be 
condemned by the majority (so the senate ordained), they were to 
be put to death, and their property to be confiscated.?, But to con- 
demn all by one vote was contrary to an ancient law of Cannonus; 
according to which the vote ought to have been given upon each 
individual separately. Hence the prytanes, and Socrates at their 
head, refused to put the illegal question to the votes of the people. 
Yet, when the latter, enraged against the prytanes, loudly demand- 
ed that those who resisted their pleasure should themselves be 
brought to trial, they yielded to the general clamor with the excep- 
tion of Socrates, who alone remained unshaken. 

Notwithstanding all the threatenings that were used against him, 





1. The’’Ararovpia were solemnized for three days. _The most probable inter. 
pretation of the word is to consider it synonymous with δμοπατόρια, as the chile 
dren came with their fathers to register their names in the phratries. See Weiske 
on Xenoph., Hist. Gr., i, 7, 8. 

2 Xenoph., Mem.,i.,1,18: Hist. Gr.,i., 7,34: ἡ δὲ τῆς βουλῆς γνώμη ἣν μιᾷ Widg 
ἅπαντας κρίνειν. In this same passage the ancient law of Cannonus is mentioned, _ 
which enjoined κρίνεσθαι dixa ἕκαστον. [On the decree of Cannonus, see Appem 
dix IIL. to the fourth volume of Mr, Thr wali's H:story of Greece,—TR,, . 


402 - LIFE OF SOCRATES. 


he could not be induced to desist from his resolution, but boldly de- 
elared he would do nothing which he considered contrary to his 
duty. {n consequence of this refusal, the question could not be 
put to the vote, and the assembly was therefore adjourned ; another 
epistates and other mpiedpoc were chosen, and the enemies of the 
admirals obtained wha: they had wished for. The admirals were 
condemned to death, and the six who were in Athens were exe- 
cuted. 

This was the only civil office that Socrates ever held; and we 
can not be surprised, when so many acts of injustice were commit 
ted, which he alone could not possibly have prevented, that he en- 
tirely withdrew from public business. He mentions this himself as 
the reason of his living a private man. “Be assured, men of Ath 
ens, if in former times I had wished to engage in public affairs, | 
should have perished long ago, without being either useful to you 
or myself.’’? 

Socrates himself lived to see the injurious consequences which 
the unjust condemnation of those admirals brought down upon 
Greece, in the mournful issue of the Peloponnesian war. The very 
year after their condemnation (405 B.C.), the Athenians, for want 
of abler generals, were entirely defeated by the Lacedemonians 
under Lysander; their fleet.was destroyed, Athens besieged, and 
reduced to the necessity of surrendering at discretion to the vic- 
tors. Lysander, after this, established the government of the Thirty 
Tyrants, whose memory is branded in history ; and Socrates was 
one among the many who had to struggle with their injustice. 
Freret, indeed, has endeavored* to prove that Socrates supported 
these hateful oligarchs, and that by this circumstance we must ac- 
eount for his condemnation immediately after their fall. But this 
assertion is at variance with every thing recorded respecting the 
nistory and opinions of Socrates. He was, indeed, favorably dis- 
posed toward an aristocratical government, but in the old Attic 
sense of the word, viz., to a form of government in which the su- 
preme power is lodged in the hands of the best and wisest ; but he 
could g5ver have approved of an oligarchy, and least of all of a des- 

1. They were sentenced to death B.C. 404. Luzac, in his Disquisitio de Epista- 
‘tis et Proedris Atheniensium, p. 114, which is added to his discourse De Socrate Cive, 
has considered the subject very carefully. The principal passages of the ancients 
are: Xenoph., Hist. Gr.,i.,7, and Zsch., Aziochus,c. 12. Though schines may 
not be author of this dialogue, yet the agreement existing between him and Xerr 
ophon proves its authenticity with regard to historical facts. 

2 Plato, Apolog., c. xix. 

3 Magazin Encyclopédique, Seconde Année, tom. v., p. 474, seqq 





LIFE OF SOCRATES. 403 


potic oiga: chy like that of the Thirty. Socrates loved his fellow- 
creatures too well to wish them to be ruled by such oppressors. 
There can be no blame attached to Socrates, that Critias, one of 
the Thirty, had been his disciple, for it could not be in the schoo 
of Socrates that he had learned the bad principles on which he act- 
ed. He had, as we are told by Xenophon,! not sought the instruc- 
tion of Socrates because he loved him, but, like Alcibiades, in order 
to learn the kingly ert—which was the name for polities, or the 
science of governing men?—in the same manner as every young 
Athenian anxious to distinguish himself in the state sought the in- 
structions of some one of the Sophists, among whom Socrates was 
ranked. Critias, not finding what he expected, soon afterward 
abandoned the company of Socrates; and we also know how he 
afterward behaved toward his former master. Socrates never made 
use of the language of flattery, but censured on every occasion the 
wicked rulers of a poor and orphan people. This reached the ears 
of the Thirty. Critias and Charicles, who were appointed to com- 
pose a code of laws, forbade, with the intention of injuring Socra- 
tes, any instruction to be given in the art of speaking ; a profession, 
however, in which Socrates had never been engaged. But when 
he continued to converse with young men, and show them the path 
of real wisdom, Critias, who, moreover, entertained an old aversion 
to Socrates for having censured his sensual pleasures with Euthy- 
demus and Charicles, summoned him before their tribunal, and al- 
together forbade him from conversing with or instructing young 
men. Socrates, in his usnal manner, had used a simile, which gave 
great offence to the Thirty, who felt its truth. “TI should indeed 
wonder,” Socrates had said, “if a cowherd, under whose eare the 
cows grow fewer and thinner, would not own that he was a bad 
cowherd ; but it is still more astonishing to me if a state officer, 
who diminishes the number of citizens and renders them unhappy, 
is not ashamed and will not own that he is a bad officer of the 
state.” Charicles added the significant words, «‘ By Jove, now, do 
not speak of the cowherd! take care that thou dost not thyself di- 
minish the herd by speaking again of them.” ‘ Now it was evi- 
dent,” adds Xenophon, “ that after the simile of the cows had been 
reported to them, they were enraged against Socrates.’ . 
Thus Socrates, far from supporting the tyrants, was a declared 
enemy of these base and cruel men, and none of their edicts had 
the effect of inducing him to abandon that course which he consid. 








2. Menorab.,i., 2, 39. 2. Ibid., iv., 2, 11. 3. Tbid,, i, 2, 99 


404 : LIFR OF SOCRATES. 


ered his duty. Enterfaining no fear of them, he did not leave Atb- 
eas, which is duly appreciated by Cicero.!. The Thirty summoned 
him, with four others, to the Tholos, the place in which tne pry- 
tanes used to take their meals ; and commanded him to bring Leon 
of Salamis to Athens, who had obtained the right of citizenship at 
Athens, but had chosen a voluntary exile, fearing that the tyrants 
might execute him, as he was a wealthy and distinguished man.* 
“Then indeed,” says Socrates, in Plato's Apology,*‘1 showed by 
my actions, and not merely by my words, that I did not care (if it 
be not too coarse an expression) one jot for death; but it was an 
object of the greatest care to me to do nothing unjust or unholy ; 
for that government, though it was so powerful, did not frighten 
me into doing any thing unjust; but when we came out of the Tho- 
los, the four went to Salamis and took Leon, but I went away home. 
And perhaps I should have suffered death on account of this, if the 
government had not soon been broken up.” 

In this manner Socrates most effectually refused taking any part 
in the unjust acts of the Thirty,?, who were very anxious to gain 
him over to their interest, as they wished in general to have as 
many of the citizens as possible accessary to their crimes. When 
he declared that he would never assist them in any unjust act, 
Charicles said, “" Dost thou indeed wish to be at liberty to say what 
thou pleasest, and not suffer any thing at all for it?” , “I am will- 
ing to suffer any calamity,” said Socrates, “but I will not do wrong 
to any one.” Charicles was silent, and his associates looked at 
each other. 

According to Diodorus, Socrates undentaik the defence of The- 
ramenes, a man of a very equivocal character. This account has 





1, Ad Attic, viii, 2: “ Socrates, quum triginta tyranni essent, pedem porta non 
extulit.” 

2. Τότε μέντοι ἐγὼ ob λόγῳ, ἀλλ᾽ ἔργῳ αὖ ἐνεδειζάμην, ὅτι ἐμοὶ Savdrov μὲν μέλει, 
εἰ μὴ ἀγροικότερον ἣν εἰπεῖν, οὐδ' δτιοῦν, κι τ᾿ Δ. 6. XX. Οὐδ᾽ ὅτιοῦν Seems to be an 
expression which only people of the lower classes made use οἵ; hence the addi- 
tion of Socrates: εἰ μὴ ἀγροικότερον ἦν εἰπεῖν, “quamvis forte rudior loqui videar.” 
Libanius, the imitator of the Attic idiom, on this account, adds before oid’ ὁτιοῦν 
the softening ds cixcitv.—Apol., p.8. The courage and intrepidity of Soerates be- 
fore the Thirty is often mentioned. Senece, Epist., 28: “Triginta tyranni Socra- 
tem circumsteterunt, nec potuerunt animum ejus infringere.” Diog., ii. 24: Ἦν 
δὲ (Σωκράτους) δημοκρατικός, ὡς δῆλον Ex τε τοῦ μὴ εἶξαι rois περὶ Κριτίαν, κι τ᾿ λ. 

3. Plat., Epist., vii., ad Dionis propinquos. 

4. Diod. Sic., xiv., 5. Aristotle, Cicero, init Dipdoras spedkof Kherasensiis 
the highest terms. Aristotle (in Plutarch, iii, p. 337) arid Cicero, who seem tv 
have been prejudiced iu h‘s favor by the constancy with which he suffered death 
declare him to have been the best citizen of Athens. Cicero (7usouli, i, d& 


LIFE OF SOCRATES. 408 


been copied by other writers. but is not established on sufficient 
historical evidence, being met.tioned neither by Plato, by Xenopnon, 
ΠΟΥ any other contemporary writer." . 

Theramenes was himself one of the Thirty Tyrants. When he 
was sent on an embassy by his fellow-citizens, who had placed 
great confidence in him, to enter into negotiations with Lysander, 
he abused his trust, and was the first who proposed to change the 
democracy to an cligarchy. He himself named ten of the Thirty, 
and lived on terms of intimate friendship with Critias, the most 
cruel of those tyrants. But the characters of these men were too 
different to allow their friendship to be of long duration. Critias, a 
man of energetic character, never lost sight of the object which his 
imagination represented to him as desirable, and at the same time 
employed every means in his power which might enable him to 
gain his ends. Theramenes also wished to distinguish himself, but 
in the choice of his means, though little concerned about morality, 
ne displayed great anxiety for his personal safety. The violent 
measures of Critias and his colleagues appeared to him too danger- 
ous, and he proposed to elect a number of citizens, who might take 
a part in the business of the government, and check the crueities of 
the Thirty. But the Thirty were little disposed to relinquish the 
power which they had obtained with difficulty, and had preserved 
with so much cruelty and bloodshed, and they resolved to rid 
themselves of one who might prove a powerful enemy to their de- 
signs. Critias accordingly accused Theramenes before the council, 
and Theramenes defended himself in a manner which made a very 
favorable impression on the council; but Critias, seeing that he 
could not depend upon the assistance of the council, condemned 
him to death, with the assistance of his colleagues, without even 
putting the question to the vote as to his condemnation or acquit- 
tal. Theramenes flew to the altar of Vesta, and Socrates, Diodo- 
rus says, undertook his defence. Supported by two other citizens, 
he used every exertion to save him, until Theramenes entreated 
him to desist from an undertaking which was as dangerous for him 
speaks in terms of the highest admiration of his courage during his execution, 
and ranks him with Socrates; Diodorus (i,, p. 640, seqq., edit. Wesseling) describes 
him as a very superior man; but from the records of history we must consider 
him as a weak, mean, vain, and selfish person—See Thucyd., viii. 68, seqg.; Lys 
jas (edit. Markland), p. 210 and 215; and Xenoph., Hist. Gr., ii, 2.and 3, We are 
‘informed by the latter that he was nicknamed Κόθορνος, a word expressive of the 
fickleness of his character. See Weiske on this passage. 


1. Among the writers of a later time, the author of the biographies of the tea 
erators ascribes the defence of Theramenes to Isocrates, p. 836, F. ee 





406 LIFE OF SOCRATES. 


as it ‘as useless to himself. Theramenes, after this, drank the 
poisoned cup with great composure and serenity. 

If Socrate actually undertook the defence of Theramienes, it was 
unauestionaLly a noble action, as the reason for which the Thirty 
punished their colleague, and the manner in which i was done, 
were equally detestable. Plato’s silence respecting this occurrence 
may be accounted for, as in his seventh letter he evidently avoids 
every opportunity of speaking of Critias, who was his kinsman‘ on 
his mother’s side. But perhaps Plato as well as Xenophon may 
have considered Theramenes unworthy of the defence of Socrates, 
and on that account passed over it in silence. However, the works 
from which Diodorus compiled his history, especially where he does 
not mention his authorities, are not entitled to so much confidence 
as to justify us in having recourse to these hypotheses. It seems 
also contrary to the character of Socrates that he should have been 
deterred by the representations of Theramenes, that his exertions 
would be fruitless and dangerous to himself; for Socrates did not 
easily desist from a resolution once taken up, as he cared little 
about personal danger, unless he was restrained by his genius. 





CHAPTER VL 


We now come to the most interesting period in the life of Socia- 
tes—his accusation, defence, condemnation, and execution. We 
know that all this took place a few years after the abolition of the 
oligarchy by Thrasybulus, in the year 400, or, according to others, 
399 B.C. Anytus, Lycon, and Meletus brought the accusation in a 
writ (ἀντωμοσία) before the tribunal of the people,? charging him 
with introducing new divinities and corrupting the young; Anytus 
on behalf of the demagogues, Lycon on behalf of the sedan 


1. Diogenes, iii, 2. 

2. That it was the tribunal of the people, or the court of the Heliastw (j\:acrai) 
or Dicastes (dixacrai), by which Socrates was condemned, has been proved by 
Bougainville in his essay “‘ On the Priests of Athens,” in the Mémoires de ἵ᾿ Acadé& 
mie des Inscriptions et des Belles Lettres, and by Meiners in his Gesch. d. Wiss., vol. 
ii, p. 482, against Meursius, who thought that Socrates had been condemned by the 
Areopagus. This usual supposition is also advocated by Patter and Stollberg in 
the remarks on the Apology. But Bougainville’s arguments for substituting the 
Heliast# seem to be convincing. The Heliaste were elected from the whole body 
of the people, without any regard to the different classes, and received a pay for 
their services. Their appellation was derived from ᾿Ἡλιαία, the name of the place 
where the ‘H\acraf assembled. ‘H):afa is another form of ἁλίη (an assembly) 
COE SEE ὃν ἢ. ὁ oie cao 4 Teretonee ‘a 
end ἁλίζομαι. ᾿ : ἜΝ ΤῸΝ 





LIFE OF ᾿ΞΒΟΟΒΑΤΈΞΒ. 407 


Meletus on behalf of the poets.!' Socrates was sentenced to death 
Tne circumstances of the trial are sufficiently known, and are ae- 
curately explained by Tychsen in the Bibliothek fur alte Lateratiur 
und Kunst.* But the real causes of the condemnation of,Socrates 
are not yet accurately ascertained; and for this reason; as well as 
on account of the light which they must throw.on his character, 
the whole particulars of his trial seem to require careful examina- 
tion. He iv generally considered as a victim of the intrigues and 
hatred of his enemies, especially of the Sophists; and in modern 
times, his death has sometimes been represented as a well-deserv- 
ed punishment for his anti-democratical and revolutionary ideas. 

Both these views, however, take only one side of the question, 
and I am convinced that several causes must be taken together in 
order to judge impartially and to account satisfactorily for the con- 
demnation of Socrates. 

The causes which led to his condemnation appear to be of two 
kinds, partly direct and partly indirect. I call those indirect causes 
which led to the accusation of Socrates, and those direct which, in- 
dependent of the points contained in the accusation, disposed the 
judges to pronounce the sentence of death. 

The indirect causes will easily be seen, as soon as we have ob 
tained a clear insight into the character of the persons who accused 
him. Meletus,? who first laid the charge before the second archon, 
who bore the title of king, and before whose tribunal all religious 
affairs were brought, was the most insignificant of all, and perhaps 
only an instrument in the hands of the two other powerful accusers: 
He was a young tragic poet, who, however, did not sacrifice to the 
tragic muse with the best success. His memory as a poet has only 
veen preserved from entire oblivion by the ridicule of Aristophanes.. 
It was because Socrates valued true poetry so highly that he was 8 
great friend of Euripides, and whenever one of his pieces.was per- 
formed, he went to the theatre :5 nay, even in his old age, and dur- 
ing the thirty days which elapsed between his condemnation and 
execution, he composed poems himself; but he could not bear that 
those who possessed none of the true spirit of poetry should obtrude 
their poems on public attention. Such persons, therefore, often had 
to sustain the ridicule of Socrates; and it is, therefore, not to be 
wondered at, that a vain young man, feeling himself hurt by the 
remarks of our philosopher, should seiz y cn the first opportunity of 





1. Plat., Apol.,c.x. Diog. Laert., ii., 39. 
2, Part L. and IL, Gottingen, 1786-87. 3. Maxim. Tyr., Dissst., 9 
4. Aristoph., Ran., 1337; et schol., ibid. 5. Hlian,; Var. Hist., #., 12 


408 LIFE OF 80OCkL ATES. 


gratifying his desire for revenge To this, hewever, another res 
son may be added: Meletus had been one of the four who had, at 
the command of the Thirly, brought Leon of Salamis to Athens." 
Socrates,having refused obedier ce to this command, and declared 
it an act of injustice to which he could not be accessary, must have 
increased the enmity of Meletus, Libanius,? besides, describes him 
as a venal accuser, who for a drachma would accuse any one, 
whether he knew him or not. “To this report, however, we can not 
attach any great importance, as we are oN of the source from 
which it was derived. 

Lycon was a public orator. We know au according to a “ὧν 
of Solon, ten persons were elected to this office, whose duty was to 
advise the people and to maintain public justice. But these orators 
were very often individuals who entirely neglected their high call- 
ing, and merely attended to their own private interests, and perse- 
tuted the must honest persons, whenever their personal advantage 
zequired it. Can we wonder that the name of an orator should be 
despised by every honest man? Can we wonder that a man‘like 
Socrates, whose whole heart was benevolence toward mankind, 
should hate these corrupters of morality, and often censure their 
conduct in the strongest terms, when they hurried the people into 
the most unjust and revolting actions? On the other hand, what 
was more natural than that Socrates should render these men his 
bitterest enemies, who became the more dangerous as they scru- 
pled not to employ any means to get rid of such a troublesome cen- 
sor of their conduct !* 

Anytus was the most powerful anwmg the accusers of Socrates, 
whence the latter, in an expressive manner, is called by Horace* 
_ Anyti reus. Plato, in his seventh lette1, ranks him, with Lycon, 
among the most influential citizens. He had been driven into exile 
by the Thirty, and from this circumstance alone he would have 
been an interesting personage to his fellow-citizens, after the res- 
toration of the democratical government. But his influence as a 
demagogue and a statesman must have been still more increased, 
since he himself had co-operated with Thrasybulus in expelling the 
Thirty. He carried on the business of a tanner, whereby he ac- 
quired great importance ; for, after the changes introduced by Clei- 
sthenes into the Constitution of Solon, every tradesman or artisau 





1. Andocides, De Myster., p. 12 and 34, edit. Steph. 

3. Apolog., edit. Reiske, p. 11 and 51. ; ill 
8. Προητοίμασε δὲ πάντα Λύκων ὃ δημαγωγός, says Diogenes, ii, 38. ς 
4. Bat, ἢ. 4,3... “ὦ 5 Xgnoph., Hist. Gr, 3 


LIFE OF SOCRATES. 409 


could rise to the highest honors of the state. Socrates ofien cén- 
sured the principle that people totally ignorant of the Constitution 
and of public business should have an influence in the management 
of state affairs. His examples were often derived from artisans 
“Thou must,” said Critias, in the abcve-mentioned conversation 
between himself, Charicles, and Socrates,’ “no longer speak ot 
shoemakers and other artisans, for I indeed think that they are tired 
of thy foolish talk, by which their trade has become so notcrious.” 
In the Meno of Plato, Sucrates expresses a doubt as to whether a 
son could be taught virtue by his parents, and uses the example 
of shoemakers and ether artisans, who, according to his view, are 
themselves ignorant of virtue. Hence the multitude were nat 
much disposed in his favor, and Anytus, in the Meno, declares that 
he would avail himself of the influence which he possessed to make 
Socrates repent of his expressions. But there were causes still 
mere personal which drew down upon Soerates the hatred of Any- 
tus. The latter had intrusted two of his sons to the instructions 
sf Socrates, with the intention of educating them as orators, which 
‘vas the principal way to authority and wealth in Athens at that 
time. In one of these young men Socrates observed superior tal- 
ents, which might raise him to something better than the profession 
of his father, and he told him that he must give up the trade of his 
father and pursye a higher course.*? This exceedingly offended the 
vanity of a man who, as a member of the popular assembly, wished 
to be thought a very important personage. The account of Liba- 
nius* is therefore, in itself, not very improbable when he says that 
Anytus, after having accused Soerates, promised him that he would 
desist fiom his accusation if the latter would no longer mention 
tanners, shoemakers, é&c., and that Socrates refused the proposal ; 
δυΐ we ὁδῷ not place much reliance on this account, since we are 
ignorant of the source frem which Libanius derived it, and know, 
besides, that he composed his Apology of Socrates merely as an 
exercise in rhetoric, and was, probably, not much concerned about 
husterical truth. 
After this shert sketch of the characters of his accusers, it will 
ve easier to discover the true causes of the accusation of Socrates ; 





4. Xenoph., Mem..i,, 2, 37. 

2. Xenoph., Apolog., § 29. Although this Apology in its present form was not 
writtcea by Xenophon, it appears to express his views; the greater part of it, at 
east, is a compilation from the Memorabilia. 

3. The author of the seventh of the Socratic letters, p. 30, says: Πῶς ἂν οὖν, ὦ 
Esvoday, τὴν μιαρίαν τοῦ ϑυρσοδέψου 'Avirgn yp ἴφοιμι καὶ τὸ Spices αὐτοῦ: 


δ 


410 LIFE OF SOCRATES. 


for at firs. sight it is surprising that so many othur Greek plrilosu 
phers, though they gave much greater effence to the popular rel 
gion, were yet allowed to live at Athens free from persecution, and 
that such a violent accusation should have been raised against Soc- 
rates alone. Epicurus, for instance, died in the seventy-first year 
of his age, highly lamented by his disc.ples, without having ever 
been accused on account of his religious opinions.* The causes 
which led to the accusation of Socrates may be fairly classed under 
four divisions, which will form the subject of the following chapter 





CHAPTER VIE 


1. Every great man, especially under a democratical government 
and in a period of moral corruption, excites the envy of others ; for 
it is the fate of the truly great to be envied by those who feel their 
own comparative inferiority. Even a superficial knowledge of the 
human heart shows how much we are inclined to envy those we 
can not equal. Who does not remember the answer which that 
citizen of Athens gave to Aristides, when the latter asked him why 
he voted against him! If such a man be distinguished by his tal- 
ents, others endeavor to degrade him, or, if they do justice to his 
genius, speak in a derogatory manner of his feelings. But should 
he be a man distinguished by unusual moral goodness, by rare qual- 
ities of heart, and by a high enthusiasm for virtue and morality, he 
is still more in danger of being misunderstood by his contempora- 
ries ; for there are always persons mean enough to suppose, be- 
cause their own hearts can not comprehend such virtues, that the 
low objects of vanity and selfishness influence the actions, and the 
noble, philanthropic views of the man of superior morality, and 


1. (The assertion of Wiggers that Greek philosophers, who gave offence to the 
popular religion, were allowed to live at Athens free from persecution, is contrary 
to all historical evidence. Although skeptical opinions on religion had for many 
years previous to the deatli of Socrates made considerable progress among the 
upper classes at Athens, it is nevertheless certain that the lower orders were 
strongly attached to the popular religion, and highly resented any attempts which 
were made to question its truth. Anaxagoras was compelled to leave Athena, 
notwithstanding the powerful support of Pericles, on account of his religious opin- 
ions; and Diagoras of Melos was proscribed at Athens on account of his impiety, 
and a reward offered to any one who should either kill him or bring him to jus- 
tice. Protagoras, also, was accused and condemned to death for having read a 
work at Athens on the nature of the gods, in which he declared that he was unabee 
to determine whethcr the gods existed or not. He escaped, however ; but the 
Book wan pele ἀκομαί snd sil πα pemened copie. eee meee 
them uv-+Ta * * en. 





LIFE OF ΒΟΟΚΑΤΕΒ, 4{) 


ΤΕΔΑΥ enough to stigmatize the teachers and benefactors ¢f man- 
kind as corruptors of the peopie and seducers of the young. This 
must be the case principally in democratical states. The more nu- 
snerous the relations and combinations in a state, and the more va- 
rious the conflicts of the parties with each other, the less can a man 
ve tolerated who rises by his superior talents and virtues above the 
ordinary class of men. In a monarchical state, in which his influ- 
ence is not so great, and the various conflicts of different powers 
are not so numerous, he may live, if not more honored, at any rate 
mvure peaceably. But the greater the immorality of the citizens in 
. a democratical state, the less likely is a man of great moral excel- 
lence to be tolerated. The contrast between him and their own 
corruption is a sufficient reason to excite against him their hatred 
anc persecution. Socrates was one of these superior beings, who 
are born not only to enlighten his own age, but mankind in general. 
Virtue and humanity had descended upon him in their sublime pu 
rity, and had excited his unbounded veneration. Could he be oth 
erwise than offensive to the wise and the learned of his age, to the 
narrow-minded, quibbling Sophists, the selfish demagogues and the 
conceited poetasters? Hence Socrates himself, in Plato’s Apology 
mentions the hatred of the multitude as the cause of his fate.! 
Socrates always lived under a democratical form of government,? 
with the exception of the eight months during which the Thirty 
possessed the supreme power. In his intercourse, as a teacher of 
the people, with the orators, Sophists, poets, &c., he frequently of- 
fended them, and sometimes injured their interests. He lived. 
moreover, in a corrupt period. Aristophanes, Plato, the author οἱ 
the Axiochus, and other contemporary writers, describe the Athe- 
nian people as inconstant and frivolous, of a cruel disposition, un- 
grateful to those who deserved well of their country, and jealous 
of men who were distinguished by their virtue and superior quali- 
ties.* During the dazzling sway of Pericles,* cr perhaps, more 





1, C. xvi. 

2. [An oligarchical form of government was established for a thort time in B.C 
411.--- ΤᾺ} 

3. Aristoph., Equit., v. 40; Plat., Gorg., Ῥ. 521, C., seqg. ; Axiochus, c. xiii. Ajj 
μος ἀχάριστον, ἁψίκορον, ὠμόν, βάσκανον, ἀπαΐδευτον, ὡς ἂν συνηρανισμένον ἐκ συγ 
κλύδωνος ὄχλου καὶ βιαίων φλυάρων" ὃ δὲ τούτῳ προξεταιριζόμενος ἀθλιώτερος 
μακρῷ. Τὸ this state of things must also be referred the passage of Pliny, in which ~ 
the picture of Parrhasius is mentioned (Hist. Nat., xxv., 10): “ Δῆμον Athenien- 
sium pinxit argumento ingenioso : volebat namque varium, iracundum, injustum, 
inconstantem ; eundem inexorabilem, clementem, misericordem, excelsum, glo 
siosum, humilem, ferocem fugacemque et omnia pariter ostendere” te 

4. It can not be denied that the government of Pericles was, in many respects 


412 1ΠΕΕ OF SOCRATES. 


properly speaking, of Aspasia, who had, it is true, done very much 
to diffuse a taste for the fine arts, vices of every description had 
gained the ascendency. During the Peloponnesian war, the neglect 
of all moral and religious cultivation had kept pace with the decay 
of external worship; the spirit of the times had taken a sophisticai 
tendency, and selfishness had so evidently become the motive to 
action, that even Athenian embassadors unblushingly declared to 
the Spartans and Melians that it was lawful and right for the better 
and stronger to oppress and rule over the weak and helpless, as- 
serting that not only all tribes of animals, but whole cities and na 

tions, acted according to this principle It was a very common. 
opinion that after death the soul ceased to exist; the religious 
phantoms of a future state were laughed at by an age so full of con- 
ceit, that nothing but a conscience disturbed in the last moments 
of life could excite an apprehension lest those ridiculed phantoms 
might still not be wholly fictitious.2 But it is obvious how com- 
pletely every seed of virtue must have been crushed by the govern- 
ment of such corrupt men as the thirty tyrants.* 





far from beneficial to the Athenians. He was an ambitious man, and by this dis- 
position he was hurried into many acts injurious to his country. The diminution 
of the power of the Areopagus, to which Solon had wisely assigned an extensive 
ephere of action, is wholly unpardonable. On the other hand, we should undoubt- 
edly be going too far if we should credit all the assertions of the comic poets, 
which are partly repeated by Diodorus and Plutarch, and attribute the outbreak 
of the Peloponnesian war to the intrigues by which Pericles endeavored to escape 
the necessity of accounting for the treasure of the allies, which he had lavished 
on magnificent buildings. This opinion, though very generally maintained, and 
usually adopted in historical manuals, can not be supported by any authentic tes- 
timony, Diodorus (xii., p. 503-505) and Plutarch (Pericles, i, p. 647, seqq.) might 
be mentioned as authorities, but it is evident that they have only copied the comic 
poets, without being much concerned about historical truth. Besides, their au- 
thority is little, compared with that of Thucydides, the impartial adversary of Per- 
icles, who declares the desire to extend the power of Athens, and to humble the 
Spartans, to have been the true causes of the war (i, 23, 24, 56, and 88, and ii, 1. 
Compare Wyttenbach’s review of the Lectiones Andocidee of Sluiter in the Bibli- 
oth. Crit., vol. iii., P. iii, p. 79). 1. Thucyd., i, 76; v., 105. 

2. Plat, Phed., and De Republ., vi. That free-thinking at that time generally pre- 
vailed, is evident from the tenth book De Legibus. These principles were chiefly 
and eagerly adopted by young people, who made such an application of the astro- 
nomical hypotheses of Anaxagoras, that they not only denied the divinity of the 
* gtars, but, at the same time, hazarded the assertion that the gods, being changed 
into the dust of the earth, were unconcerned about human affairs. 

3. [Those persons, however, who are disposed to join in the common declama- 
tions against the vices of the Athenian Constitution, would do well to weigh the 
following just and eloquent remarks of Niebuhr before they pronounce an 
* Evil without end me” be spoken of the Athenixn Constitytion, and ‘with 


LIFE OF SOCRATES, 4i3 


2. 'The accusation and trial of Socrates was also, in part, ocvasion- 
ed by the hatred which the Sophists bore toward him, and by the 
treedom with which he always expressed his opinions. How re. 





but the common-place, stale declamation of its revilers would be in a great meas 
ure silenced, if a man qualified for the task should avail himgelf of the advanced 
state of our insight into the circumstances of Athens, to show how even there the 
vital principle instinctively produced forms and institutions by which, notwith- 
standing the elements of anarchy contained in the Constitution, the Common 
wealth preserved and regulated itself. No people in history has been so mach 
misunderstood and so unjustly condemned as the Athenians: with very few ex- 
ceptions, the old charges of faults and misdeeds are continually repeated. I should 
say, God shield us from a constitution like the Athenian! were not the age of such 
states irrevocably gone by, aud, consequently, all fear of it in our own case. As it 
was, it shows an unexampled degree of noble-mindedness in the nation, that the 
heated temper of a fluctuating popular assembly, the security afforded to individ- 
uals of giving a base vote unobserved, produced so few reprehensible decrees, 
and that, on the other hand, the thousands, among whom the common man had 
the upper hand, came to resolutions of such self-sacrificing magnanimity and hero 
ism as few men are capable of except in their most exalted mvod, even when 
they have the honor of renowned ancestors to maintain as well as their own. 

“] wil not charge those who declaim about the Athenians as an incurably reck- 
less people, and their republic as hopelessly lost, in the-time of Plato, with willful 
injustice, for they know not what they do. But this is a striking instance how 
imperfect knowledge leads to injustice and calumnies; and why does not every 
one ask his conscience whether he is himself capable of forming a sober judgment 
on every case that lies before him? A man of candor will hear the answer, in a 
voice like that of the genius of Socrates. Let who will clamor and scoff; fcr my- 
self, should trials be reserved for my old age, and for my children, who will cer- 
tainly have evil days to pass through, I pray only for as much self-control, as much 
temperance in the midst of temptation, as much courage in the hour of danger, as 
much calm perseverance in the consciousness of a glorious resolution, which was 
unfortunate in its issue, as was shown by the Athenian people, considered as one 
man: we have nothing to do here with the morals of the individuals ; but he who 
as an individual possesses such virtues, and, withal, is guilty of no worse sins in 
proportion than the Athenians, may look forward without uneasiness to his last 
hour. 

“The ancient rhetoricians were a class of babblers; a school for lies and scan 
dal: they fastened many aspersions on nations and individuals. “So we hear it 
echoed from one declamation to another, among the examples of Athenian ingrat- 
itude, that Paches was driven to save himself by his own dagger from the sentence 
of the popular tribunal. How delighted was I last year to find, in a place where 
no one will look for such a discoveyy, that he was condemned for having violated 
free women in Mytilene at its capture. The Athenians did not suffer his services 
in this expedition, or his merit in averting an alarming danger from them, to screer 
him from punishment. ἔ 

“The fathers and brothers who, in the epigraph of the thousand citizens wha 
fell as freemen at Chwronea, attested with joy that they did not repent of their de 
*ermination, for the issue was in the hands of the gods, the resolution, the glory _ 
of man—who conferred a crown of gold on the orator by whose advice the unfor 
turate attempt had been made which c?st them the lives of their kinsmen, with 


414 1, ΕῈ OF SOCRATES. 


volt ng must it have been to a man of correct habits of thin«ing, 
that persons assuming the venerable appellation of the wise should 
kare aimed at confounding the fundamental ideas of right and 
vrong, of virtue and vice! The Sophists were most dangerous 
meu, not only og account of their theoretical unbelief, which they 
indiscreetly preached, but also on account of their moral doctrines, 
which were founded on egotism and selfishness. Disinterested 
tirtue, they declared, was folly, and the civil laws were at variance 
with the laws of nature ; moderation and temperance were enemies 
to pleasure, and contrary to the precepts of good sense.' Socrates 
too deeply felt the corruption of his age not to oppose its authors in 
every way, and to express his indignation as loudly as possible 
Theit dazzling sophistries he opposed with weapons, which must 
have been very painful to conceited people, who loved any thing 
better than the truth. Pretending to be a disciple, anxious tc 
earn something, he attentively listened to the wisdom which flow- 
ed from the lips of the Sophists; and perhaps praised it exceeding 
ly, while he lamented his own dullness, and, at the same time, will 


out asking whether they were provoking the resentment of the conqueror—the 
people who, when Alexander, fresh from the ashes of Thebes, demanded the pa- 
triots, refused to give them up, and chose rather to await his appearance before 
their walls—who, while all who flattered or feared Philip warned them not to ir- 
ritate him, condemned citizens to death for buying slaves that had fallen into the 
hands of the Macedonians by the capture of Greek cities which had been hostile 
to Athens—the people whose needy citizens, though predominant in the assembly, 
renounced the largess which alone afforded them the luxury of flesh on a few fes 
tivals, though on all other days throughout the year they ate nothing but olives, 
herbs, and onions, with dry bread and salt fish—who made this sacrifice to raise 
the means of arming for the national honor—this people commands my whole 
heart and my deepest reverence. And when a great man* turned away from this 
noble and pliable people, though certainly it did not appear every day in its holi- 
day clothes, and was not free from sins and frailties, he incurred a just punish- 
ment in the delusion which led him to attempt to wash a blackamoor white ; to 
convert an incorrigible bad subject like Dionysius, and through his means to place 
philosophy on the throne in the sink of Syracusan luxury and licentiousness; and 
in the scarcely less flagrant folly of taking an adventurer so deeply tainted with 
tyranny as Dion, for a hero and aa ideal. A man who could hope for success in 
this undertaking, and despaired of a people like the Athenians, had certainly gone 
great lengths in straining at gnats and swall@wing camels.”—Translated by Mr. 
Thirlwall in the Philological Museum, No. iii., p. 494-496.—T x] 

1. Compare Plato in the Gorgias and De Republ., ii. The beautiful allegory of 
Prodicus, ‘Hercules at the Cross-way,” which has acquired such celebrity, and 
perhaps owes its perfection to Xenophon, at least so far as its form is concerned, 
was only a declamation, and probably belonged to those show-speeches which this 
Eophist deKvered in the cities of Greece —Philostr., De Vit. Sophist., p. 482, segg. 


τ Plato, + jayne 








> 


LIFE OF SOCRATES. 418 


mgly admitted the truth of the greater part of their doctrines, and 
only r ow and then indulged in a little modest question, whicn they 
could not refuse to answer to an industrious disciple, and which ap- 
peared to them so insignificant, that it could not contribute in tne 
east to refute their assertions. But he went gradually further, and 
traced things to their ultimate causes, and thus extorted from them 
the confession of their ignorance. He perhaps even followed them 
as he did Euthydemus, until he could engage them, with propriety, 
m a conversation which would humble their pride. The method 
of examining and refuting (ἐξετάζεεν and ἐλέγχειν, according to the 
expression of the Socratic philosophers), with Which his disciples, 
anitating their teacher, tried every one who gloried in his wisdom, 
was still more disagreeable to the Sophists. But the indignation 
τ those who had been tested in this manner did not fall on the dis- 
ziples, but on Socrates himself, as he asserts in the Apology.’ It 
san not be denied that the Sophists, who before enjoyed a high de- 
gree of estimation, were deprived by Socrates of a considerable 
portion of their influence in Greece, and especially at Athens ; and, 
m revenge, they did every thing to degrade him in the eyes of his 
rellow-citizens, and to prove that the real motives of his actions 
were bad. ‘He seduces the young, and introduces new gods :’? 
these were the hateful calumnies by which they attempted to in- 
gure his reputation with the people, and which were faithfully re- 
peated by Meletus in his accusation—calumnies which must have 
zepresented Socrates to the people in a more odious light, as the 
Constitution of Athens was intimately connected with its religion, 
and the interest of the one was necessarily involved in that of the 
ovher. 

But, in general, it was by too freely expressing what he thought 
that Socrates made enemies and brought on his accusation. He 
not only combated the fallacies and the perversity of the Sophists, 
but every kind of vice and folly, and called them by their true 
names; he attacked every error, and that the more zealously the 
closer it was connected with morality. Thus not only Sophists, 
but poets, orators, and demagogues, soothsayers and priests, beeame 
his enemies. He despised the comic poets, who delighted the mul- 





1. C. x. 

2. Xenoph., Mem., i, 2, § 49: Σωκράτης τοὺς πατέρας προπηλακίζειν ἐδίδασκε τ 8 
charge which had been brought against Socrates by Aristophanes. Excellent re 
marks on the ironical manner in which Socrates treated the Sophists, are found in 
Reinhard’s essay, De Methodo Socratica, in the first vol. of his Opuscul. Academ. 

dited by Pélitz. Lipsia, 1808. 


416 LIFE OF SOCRATES 


fitude at the expense of morality ; and bad poets and sophistical 
urators felt the sting of his irony. ‘The demagogues hated him be 
cause he was the opponent of their teachers, the Sophists, from 
whom many among them had learned the art of deceiving the peo- 
ple. What could, indeed, be more absurd in the eyes of reason, 
than that persons totally ignorant of the Constitution and public 
business, such as artisans, tanners, shoemakers, &c., should have 
an influence on the conduct of public affairs? These he made the 
objects of his satire, and exposed the abstirdity of their pretensions. 
Socrates had, besides, a prejudice against mechanical arts, which 
he sometimes expressed too indiscreetly and offensively. Thus he 
says tu Critobulus :* «* Mechanical arts are despised, and, indeed, it 
is not with injustice that they are little valued by states ; for they 
are injurious to the bodies of the workmen as well as to the super. 
intendents, since they render it necessary for them to sit, and to re- 
main constantly in-doors ; and many of them pass all the day near 
the fire. And whenever the body is languid, the mind loses iis en- 
ergy. Besides, those arts allow us no time to devote to uur friends 
and to the state, so that such people are little useful to their friends, 
and bad protectors of their country. Nay, in some, principa!ly in 
warlike states, no citizen is allowed to pursue mechanical arts ” 
Even the tyranny of the Thirty, as we have seen, did not escape 
the satire of Socrates. The priests too, as we know from the Eu- 
thyphron of Plato, were obliged to hear from his lips the truth that 
their ideas of divine worship were totally erroneous.? It is natural 
enough that Socrates should have made a number of individuals 

1, Xenophon, Cconom., iv., 2. 

2. That poets were allowed to express themselves freely on religious subjects, 
and that philosophers were deprived of this privilege, may be accounted for in the 
following way. Poets wrote for the sake of amusement; a little freedom waa 
easily granted to them, provided they made the people laugh; but the words of a 
philosopher bad a more serious tendency. Besides, we know that dramatie rep 
resentations originated in the festival of Dionysus, which was solemnized as licen- 
tiously as the Bacchanalia of the Romans. On the other hand, a distinction must 
be drawn between political religion, i. ¢., that which, being intimately connected 
with the Constitution, was observed in public festivals and ceremonies, and the 
monstrous mass of fables concerning the origin and history of the gods; for at 
Athens religious belief was unconnected with public worship. With regard te 
mythological stories, the Greeks were allowed to express themselves as freely as 
they liked, provided they did not attack the mysteries, or doubt the existence of 
the gods. Proofs of this we find not only in the comic writers, but in the most 
celebrated tragic poets, as ZZschylus and Euripides, and in the history of Alcibt 
ades, But it is surprising that Xenophanes in Magna Grecia was allowed to ex 
press himself so freely on the state religion, while philosopliical opinions much 
teas connected with religion proved so danger2ua to Anaxagorss at Atliens 





LIFE OF SOCRATES. 417° 


his enemics by these free expressions, and especially by interfer 
ing with the interests of the priests, who demanded the greatest 
submission, as their religious system did not bear a free examina- 
tion. The analogy of history and daily experience shows this suf- 
ficiently, even if we leave,out of consideration the facts stated in 
the accusation. 

3. The odious light in which Socrates was represented by Aris 
tophanes, created enemies to the former, and contributed to his ac- 
cusation. ‘The assertion founded on the report of A¢lian,' that Ar- ° 
istophanes had been bribed by the enemies of Socrates, especially 
by Meletus and Anytus, to represent him in a ridiculous light, though 
it was in former times almost generally believed, is certainly desti- 
tute of any historical evidence. Meletus was a young man when 
he accused Socrates (νέος, βαθυγένειος, he is called in the Euthy- 
phron of Plato): how is it possible that twenty-three years? before 
that time he should have bribed Aristophanes? On the first repre- 
sentation of the Clouds, Anytus was only fourteen years old, and 
on good terms with Socrates, as we are told by Plato. With our 
present accurate knowledge of the nature of the so-called old Attic 
comedy, we can not even suppose that Aristophanes was a personal 
enemy of Socrates,? though he represented him to the Athenian 
people in the manner we see in the Clouds. The manner in which 
Socrates lived was a subject too tempting for a comic poet nut te 
have introduced, though he might not have been provoked by any 





1. Var, Hist., ii, 13. 

2. The Clouds were performed 423 B.C., on the festival of Dionysus. 

3. The scholiasts, endeavoring to account for the odious light in which Socrates 
is represented in the Clouds, are of different opinions, some ascribing it te the in 
veterate hatred of the comic poets against the philosophers, others to personal 
jealousy. since Socrates had been preferred by King Archelaus to Aristophanes, 
&c. But all these hypotheses can easily be dispensed with. The comic poet tovk 
up any subject which did not appear to be wanting in comical interest, and mads 
it suit his purpose. Besides, Aristophanes was not the only one who brought Soc- 
rates on the stage. Eupolis and Amipsias did the same (see Diog. Laert., ii., 18. 
Schol. ad Nub., 96 and 129); and Socrates shared this fate with all the distinguish- 
ed men of his age, Pericles, Alcibiades, and Euripides. Thus the Frogs of Aris 
tophanes were a satire upon Euripides, and, to a certain extent, upon Aschylus 
also. These comedies gave great delight to the multitude, as they considered it 
an essential part of their democratical liberty to laugh with impunity at the most 
eminent men of the age; even their demagogues, the adored Pericles and Cleon, 
were not spared. To attack the People was, properly speeking, not allowed 
though Aristophanes made occasional exceptions—for it wae sacred; but every 
individual might be brought on the stage by the comic poet. Xenovh., De Repub- 
lica Athen., c. 2. The first wrchon, whose name could not be pretaned on the stage, 
formed the only exception. Compare the schol. on the Clouds,v.32. 


415 LIFE OF SOCRATES. 


external causes. How many truly comical scenes might be derivec 
from Socrates gazing at one object for twenty-four hours, and from 
the many anecdotes which were told of him ; in addition to which, 
we must not forget his resemblance to a Silenus, and the many 
peculiarities in his conduct. On the other hand, however, it would 
be going too far to assert that the ridiculous representation of Soc- 
rates had no influence on his fate. _Even a cursory perusal of the 
Clouds of Aristophanes must convince the reader that every thing 
is calculated to exhibit Socrates in an odious light, as seducing the 
young, introducing new gods, and, consequently, as highly injurious 
to the Commonwealth ; and it is surprising to see these chaiges, 
twenty-three years afterward, repeated by Meletus. Socrates hin- 
self, in the Apology, says that Aristophanes and his party were en- 
emies far more dangerous to him than his accusers, and that Mele- 
tus, in reality, had only repeated the charges of the former.* Aris- 


1, Plat., Sympos., p. 220, C. “ Meditating on some subject, he once stopped some- 
where early in the morning (viz., during the expedition against Potidwa), and as 
he did not succeed in his search, he remained in deep thought, standing on the 
fame spot. When it had become noon-time, he attracted the attention of the peo- 
ple, and one said to another, ‘ Socrates has been standing there, on the same spot, 
thinking about something, from an early hour in the morning.’ In the evening, 
when he was still standing there, some of the Ionian soldiers, after supper, took 
out their carpets, partly to repose on them in the refreshing evening air (for it was 
ἃ summer night), partly to watch whether Socrates would actually pass the night 
in that position. And he actually remained standing till daybreak, and then ad- 
dressed his prayers to the rising sun, and hastened away.”—Aul. Gellius, Noct. 
Att, ii., 1. 

2.’ pod γὰρ πολλοὶ κατήγοροι γεγόνασι πρὸς ὑμᾶς, says he, καὶ πάλαι πολλὰ ἤδη 
ἔτη καὶ οὐδὲν ἀληθὲς λέγοντες ". obs ἐγὼ μᾶλλον φοβοῦμαι ἢ τοὺς ἀμφὶ ΓΆνυτον, καίπερ 
ὄντας καὶ τούτους δεινούς. ἀλλ' ἐκεῖνοι δεινότεροι, ὦ ἄνδρες, οἵ ὑμῶν τοὺς πολλοὺς; ἐκ 
παίδων παραλαμβάνοντες ἔπειθόν τε καὶ κατηγίβουν ἐμοῦ οὐδὲν ἀληθές, ὡς ἔστι τις 
Σωκράτης, συφὸς ἀνήρ, τά τε μετέωρα φροντιστῆς, καὶ τὰ ὑπὸ γῆς ἅπαντα ἀνεζητηκώς 
καὶ τὸν ἥττω λόγον κρείττω ποιῶν “ οὗτοι, ὦ ἀνδρες ᾿Αθηναῖοι, ταύτην φήμην κατα: 


* A man who investigates all things above and below the earth (ucrewpodpor 
τιστῆς is the expression of Aristophanes) was an Atheist, according to the ideas of 
the Athenian people, for a natural philosopher and an Atheist were synonymous 
appellations. These natural philosophers were also called μετεωβολέσχαι. A 
Sophist is a person who gives to a bad cause the appearance of a good one, by 
means of eloquence. This proves that Aristophanes did not distinguish Socrates 
from the Sophists ; and, indeed, proofs of this are met with throughout the Clouds. 
Thus Socrates invokes the Clouds, the protecting deities of the Sophists ; Socrates 
teaches how the λόγος δίκαιος may be conquered by the λόγος ἄδικος ; he makes 
astronomical researches (to this must be referred his soaring in the air in a bask- 
et, v. 184, segg.) ; and he receives money for his instructions (vy. 98, 99, 113-115, 
245, 246), &c. A slight allusion to the sophistry of Socrates we find also:in the an- 
swer of Ischomachus (in Xenoph., Gconom., c. 11, § 25) to the question how Ie 
ehomachus was getting on with his lawsuit :““ When it is sufficient,” he says, “ for 








LIFE OF SOCRATES. 418 


top) anes and his party, it is true, could not directly contribute to 
the accusation of Socrates, for the times were too distant ; but they 
assisted to prejudice the minds of the people against our philoso- 
pher, and to exhibit him not only as an object of ridicule, but as a 
man dangerous to the Constitution. This was certainly an effect 
which these calumnies were calculated to produce,.and in which 
they wonderfully succeeded. Meletus would perhaps not have ven- 
tured to come forth with an accusation against Socrates, had not a 
favorite poet of the Athenian people paved the way, and indirectly 
undertaken his accusation. “1.6 Ὁ us go back,” says Socrates, in 
the Apology, ‘‘to the commencement, and the first charge from 
which the calumny has arisen, relying on which, Meletus has 
brought the present charge against me.’”’ That the Clouds of Aris- 
tophanes did not obtain the prize, but a play of Cratinus, who con- 
tested for it with him and Amipsias, can not surprise us ; nor shoula 
it lead us to the conclusion that the Clouds of Aristophanes were 
unfavorably received by the Athenians.' It was not the applause 
of the people which decided the prize, but judges were especially 
appointed for that purpose, who were often biased by opposite mo- 
tives, and who may have been influenced in this instance by cir- 
cumstances unknown to us.? 

4. Socrates was not in favor of a democratical form of govern- 





σκεδάσαντες, of δεινοί εἰσί pov κατήγοβοι" of yap ἀκούοντες ἡγοῦνται τοὺς ταῦτα ζη- 
τοῦντες οὐδὲ ϑεοὺς νομίζειν. ἔπειτά εἰσιν οὗτοι of κατήγοροι πολλοὶ καὶ πολὺν χρόνον 
ἤδη κατηγορηκότες, ἔτι δὲ καὶ ἐν ταύτῃ τῇ ἡλικίᾳ λέγοντες πρὸς ὑμᾶς, ἐν ἢ ἂν μάλιστα 
ἐπιστεύσατε, παῖδες ὄντες, ἔνιοι δὲ ὑμῶν καὶ μειράκια, ἀτεχνῶς ἐρήμην κατηγοροῦντες, 
ἀπολογουμένου οὐδενός. “O δὲ πάντων ἀλογώτατον, ὅτι οὐδὲ τὰ ὀνόματα οἷόν τε ad- 
τῶν εἰδέναι καὶ εἰπεῖν, πλὴν εἴ τις κωμῳδοποιὸς τυγχάνει ὦν.---Ο.. ἢ. 5 

1. Argum. ii., ad Nubes, edit. Herm., says that Alcibiades and his party had pre- 
vented the success of this piece. According to #lian’s account (Var. Hist., ii., 13), 
the people were so much pleased with the Clouds of Aristophanes, that they ex 
claimed, “ No one but Aristophanes ought to be rewarded with the prize.” Aris- 
tophanes himself considered it the most perfect of his comedies (Wub., v. 522, and 
Vespa, v. 1039). The account of lian, however, deserves just as little credit as 
the anecdote which he relates immediately after it, that Socrates, knowing that he 
would he the object of bitter satire, was not only present during the performance, 
but that, having heard that many strangers were present, and were inquiring who 
Socrates was, he came forth in the midst of the comedy, and remained standing in 
a place where he could be observed by all, and compared with the copy. 

2. [For an account of the Clouds of Aristophanes, see a note at the end of this 
chapter—TRr.] 
my defence to tell the truth, very well, but when I have recourse to ih: dee 
Socrates, I can not give to the bad cause the appearance of a good one™ The 
opinion of those who suppose that Aristophanes had been induced by the Suphists 
to abuse Socrates, may be thus satisfactorily refuted. ᾿ Ἴ 





120 LIFE ΟΥ̓́ SOCRATES, 


ment: this must also have contributec to his accusaticn. Soera 
tes, like the sages of anti uity in general, approved of an aristoera: 
cy in the original sense of the word, viz., a constitution which in- 
trusted the supreme power to the hands of the best in a moral poim 
of view. Socrates was aware how dangerous it is to intrust the 
supreme power to the hands of an uneducated populace; his own 
experience taught him how easy it was for selfish demagogues to 
gain favor with an inconstant multitude, and to carry plans into 
execution which were often highly injurious to the whole nation. 
Hence he frequently spoke in # sarcastic manner of the Athenian 
Constitution, and satirized their bean-archons.* Socrates said to 
Charmides, an able young man, who, however, was too timid to 
speak in the public assembly,? “Is it the fullers that thou art afraid 
of, or the shoemakers? the carpenters, or the smiths? the peas- 





1. An aristocracy, according to the conceptions of the Athenians before the time 
of Alexander the Great, was not opposed to democracy, but to oligarchy. In an 
aristocracy the people always had great influence, but in an oligarchy they were 
entirely deprived of it. One of the principal passages relating to this point is in 
the Menezenus of Plato, p. 238, C. Plato there represents Socrates as repeating a 
funeral discourse of Aspasia in honor of those who had died for their country. 
Πολιτεία yip τροφὴ ἀνθρώπων ἐστί, says Aspasia, καλὴ μὲν ἀγαθῶν, ἡ δὲ ἐναντία Ke- 
κῶν. ὡς υἷν ἐν καλὴ πολιτείᾳ ἐτράφησαν of πρόσθεν ἡμῶν, ἀναγκαῖον δηλῶσαι, δι᾿ ἣν 
δὴ κἀκεῖνοι ἀγαθοὶ καὶ οἱ νῦν εἰσίν, ὧν οἵδε τυγχάνουσιν ὄντες of τετελευτηκότες. “Ἢ 
γὰρ αὑτὴ πολιτεία καὶ τότε ἣν καὶ νῦν, ἀριστοκρατία, ἐν 7 νῦν τε πολιτευόμεθα Kai τὴν 
ἀεὶ χρόνον ἐξ ἐκείνου ὡς τὰ πολλά. Kadci δὲ ὃ μὲν αὐτὴν δημοκρατίαν, ὃ δὲ ἄλλο, ὦ 
ἂν χαίρῃ. ἔστι δὲ τῇ ἀληθείᾳ per’ εὐδοξίας πλήθους ἀριστοκρατία. βασιλεῖς μὲν γὰρ 
ἀεὶ ἡμῖν εἰσιν" οὗτοι δὲ τοτὲ μὲν ἐκ γένους, τοτὲ δὲ αἵρετοί " ἐγκρατὲς δὲ τὴς πόλεως 
τὰ πολλὰ τὸ πλῆθος, τὰς δὲ ἀρχὺς δίδωσι καὶ τὸ κράτος τοῖς ἀεὶ δόξασιν ἀρίστοις εἶναι, 
καὶ οὔτε ἀσθενεΐᾳ, οὔτε πενίᾳ, οὔτε ἀγνωσίᾳ πατέρων ἀπελήλαται οὐδεὶς οὐδὲ τοῖς 
ἐναντίοις τετίμηται ὥςπερ ἐν ἄλλαις πόλεσιν, ἀλλὰ εἷς ὄρος, ὃ δόξας σοφὸς ἢ ἀγαθὲς 
εἶναι κρατεῖ καὶ ἄρχει. Compare with this Xenoph., Mem., iv., 6, δ 12: “When 
ever public offices were held by persons who executed the will of the law, Socra 
tes considered the government to be an aristocracy.” More arguments in support 
of this opinion are given by Luzac, l. c., p. 67. 

2. Xenoph., Mem., i. 2,§ 9. The archons were elected by beans: white beans 
were used in voting for a candidate, black ones in voting againsthim. The names 
of the candidates for the βουλή were put into one vase, and into another an equal 
number of beans, fifty of which were white, the remainder black. Simultaneously 
with the name of a candidate drawn from one vase, a bean was drawn from the 
other. A white bean accompanying the name made the candidate a senator. 
Hence the expression κυαμευτοὶ ἄρχοντες for senators. That Socrates was averse 
to the democratical Constitution of the Athenians, is also stated by £lian, Var 
Hist., iii, 17: Σωκρίτης ἐν τῇ μὲν ᾿Αθηναίων πολιτείᾳ οὐκ ἠρέσκετο" τυραννικὴν yap 
καὶ μοναρχικὴν ἑώρα τὴν δημοκρατίαν vicav. This sentiment was also maintained 
by his successors. Plato and Xenaphon, although differing in their principles and 
opinions on other subjects, agree with each other on this point 

-3 Xenoph., Mem., iii. 7,4 5. 


LIFE OF sOURATES. 4, 


ants, or the merchants, or the higglers who exchange tings in the 
market, and think of nothing else but how they may sell at the h gh- 
est price what they have bought at the lowest? for of such people 
the assembly is composed.” Still more forcible is the account given 
by A&lian,! who appears to have confounded Charmides with the 
more celebrated Alcibiades: ‘‘Thou surely art not afraid of that 
shoemaker?” When Alcibiades denied this, he said, “" But perhaps 
that crier in the market or the tent-maker?” When Alcibiades 
answered this also in the negative, “ Well, then,” said Socrates, 
“40 not the people of Athens consist of nothing but such persons? 
and if thou art not afraid of each of them individually, thou canst 
not be afraid of them when they are assembled.” Even in his 
Apology he did not conceal his anti-democratical feelings.? It is 
but natural that such assertions of our philosopher should have in- 
flamed those irritable Athenian, democrats, according to whose ideas 
the election of magistrates by lot was the very foundation of thei: 
democracy, and that they should have been strongly inclined to ae- 
cuse a man who held such opinions. 

This anti-democratical mode of thinking was not only thought to 
be discovered in the expressions of Socrates ; his having educated 
the cruel tyrant Critias was alleged as an actual proof of it, although 
Socrates had not the slightest share in his tyrannical principles 
We can not be surprised that in the accusation of Socrates no men- 
tion was formally made of Critias and of the Thirty Tyrants in gen- 
eral, of Alcibiades, Hipparchus, and many others of the oligarchica! 
party, who had been more or less intimately connected with Socra- 
tes; nor can it be maintained that these connections had no influ- 
ence on the accusation. The omission of this very important point 
must be ascribed to the general amnesty which had been proposed 
by Archinus, and was established after the banishment of the Thir- 
ty ;3 and yet Xenophon, the most trustworthy of all the writers wha 
have transmitted to us accounts of Socrates, says* that the ridicule 
ot Socrates on the election of magistrates by lot, his having in- 
structed Critias, and quoted passages from the most eminent poets, 
wuich bestowed praise on tyranny, were the principal articles in 
the second charge which accused Socrates of seducing the young.! 





i. ti, 1. 

2. C. xix. Οὐ yap ἔστιν, ὅςτις ἀνθρώπων σωθήσεται οὔτε ὑαῖν οὔτε ἄλλῳ πλήθει 
οὐδενὶ γνησίως ἐναντιούμενος καὶ διακωλύων πολλὰ ἄδικα καὶ παράνομα ἐν τῇ πόλει 
γίγνεσθαι. 3. Plat., Menexen., p. 234, B. 4, Memorab., i., 2. 

5. Xenophon, clearly seeing that he could not refute the first of these facts 
aamely, the ridicule on the κυαμευτοὶ, wisely at scids mertioning it 


#22 LIFE OF SOCRATES. 


The account of Xenophon strongly confirms the supposition that 
the connection between Socrates and Critias, whose cruelties were 
still well remembered by the democratical party, must have cone 
tributed to his accusation, and is indeed very probable, when we 
only consider the state of affairs. A passage of Aschines, the or- 
ator, night also be adduced to confirm this opinion, but we have 
reason to doubt the veracity of Auschines whenever it is his object 
to bring charges against his adversary, Demosthenes. This pas- 
sage occurs in the speech against Timarchus,' which schines de- 
\ivered before the assembly of the people. ‘ You who have put to 
death Socrates, the Sophist, whom you knew to have educated Crit- 
jas. one of the Thirty Tyrants who abolished your democracy, will 
you allow yourselves to be moved by the private interest of an ora- 
tor like Demosthenes?” The name of Sophist, which A°schines 
must surely have known not to have belonged to Socrates, but 
which orators frequently applied to philosophers to express theit 
contempt of them, and the mention of Critias, are sufficient to 
prove the intention of 42schines, who wished by these sentiments 
to hurt the feelings of Demosthenes, a disciple of Plato, and a kins 
man of Critias. 





(THE CLOUDS OF ARISTOPHANES. 

Iw the clouds of Aristophanes, which was exhibited B.C. 423, Soc- 
rates is introduced as the great master of the school of the Sophists. 
A plain, simple citizen of Athens, named Strepsiades, engaged in 
husbandry, having married into a family of distinction, and having 
contracted alebts through the extravagance of his wife (v. 49, seq., 
437, seq., ed. Dindorf) and his son’s (Pheidippides) fashionable love 
of horses, in order to defeat the impending suits of his creditors, 
wishes to place his son in a school of philosophy and rhetoric, where 
he may learn the arts of oratory, and of turning right into wrong, in 
order thereby to repair the ills which he had chiefly brought upon 
himself. On the son’s refusal, the father applies in person to the 
master of the school, who is named Socrates ; by him he is solemnly 
initiated, instructed, and examined, but, being found too old and 
stupid to learn, he is dismissed ; upon which, after he has given 
his son some samples of the new philosophy, he forces him, muck 
against his wil, into the school: here the young man makes such 
gieat and rapid progress in learning that he is able to teach his father. 





1, In the third volume of Reiske’s edition of the Oratores Gract p. 168. 


LIFE OF SOCRATES. 42% 


who exults at his brilliant success, the most extraordinary tricks 
for the attainment of his object; but as he is now himself enlight- 
ened, and has raised himself above considerations of right and duty, 
he denies and scorns in the coarsest manner the relation in which 
he stands both to his father and mother; he defends his new opin- 
ions With the refinements of sophistry, and, retorting upon his father 
the good lessons he had before received from him, pays him in the 
same coin. Upon this the father, cured of his error, in wishing to 
get rid of his embarrassments by dishonesty and sophistical chican- 
ery, returns to take revenge upon the school of that pernicious sci- 
ence and upon its master, who is obliged to receive back all the 
subtle arguments and high-flown words which he had himself made 
use of, and the old man levels the establishment to the ground. 

From this connected view of the story, we see that it is through 
out directed against that propensity of the Athenians to controver- 
sies and law-suits, which was eminently promoted by their practice 
of getting into debt; and against the pernicious, sophistical, and 
wrangling oratory, which was ever at the service of this disposition, 
in the courts of justice, and particularly in the discussion of all pub- 
lic transactions ; and Aristophanes never loses an opportunity of 
combating these two vices. 

Moreover, as the story is set in action by the perverse purpose 
awakened in Strepsiades, as it comes to an end when he is cured, 
and as this change arises from the unexpected and extravagant re- 
sult of the experiment upon Pheidippides, who is to be the igstru- 
ment of the father’s design, the school of sophistry in which the 
youth is to be formed is clearly the hinge on which the whole action 
turns ; for its influence on Pheidippides decides the success or fail- 
ure of the views of Strepsiades, and, consequently, the issue of the 
story of the drama. 

This, therefore, is the view waich we must take of the relation 
of the several parts to each other, namely, that the principal char- 
acter to whiclf the whole refers is not Socrates, who has generally 
been considered to be so, in consequence of the story lingering so 
long at his shop, and of his being the sufferer at the conclusion, but 
Strepsiades himself; whereas Socrates is the intermediate party 
who is to instruct Pheidippides for the vicious purposes of the father ; 
and this he executes so perfectly, that the old gentleman is at first 
deceived ; but he soon reaps fruits, the nature of which opens his 
eyes to his own folly, and to the destructive tendency of this system 
of education. 

u: “The Clouds” the poet introduces us to the original source 


494 LIFE OF SUCRATEs. 


whence, according to his view, the new-fangled and pe ni tious sys- 
tem of education took its rise, namely, the school of soyhistical elo. 
quence. He represents the Phrontisterion, or subtlety shop, as its 
seat and centre of union, this being necessary in a dramatic point 
of view ; and he concentrates in the schoolmaster those essential 
properties of the school which are to explain his purpose, interwoven 
as they are with others, which belong to the real Socrates, undez 
whose name and mask he clothed the dramatic personage. This 
individual centralization was indispensably requisite for the conduct 
of the drama; and this is the poet’s only excuse for representing 
Socrates within the walls of a school, as the philosopher himself 
was continually moving about in public, a contradiction which has 
been considered as a convincing proof that the whole exhibition, as 
we have it, could not have been intended really for him. Aristoph- 
anes lays open to us, with the coloring, indeed, of a caricature, the 
whole interior sayings and doings of the school ; he draws a sketch 
of the methods and means of instruction peculiar to it; and he shows 
the extent to which the mischief has already gone, since the λόγος 
δίκαιος is unable to defend himself; he points out, likewise, what 
results we are to expect from the school, what immediate calamities 
threaten not merely the parents themselves, who were blind enough 
to encourage such a system of education, but the common-weal also ; 
and, finally, what the people ought to do to annihilate the evil at its 
source. 

The Socrates in “The Clouds” must not, therefore, be considered 
as an individual, or as the copy of an individual ; but as the princi- 
pal personages in Aristophanes are for the most part symbolical, he 
too must be viewed as symbolical, that is, as the representative of 
the school and of its principle. And as we see in him a good deal 
which answers to the individual whose name and mask he bears, 
and mych, too, which is heterogeneal to him, although, by means 
of certain allusions, and the ingenuity of dramatic combination, these 
two are amalgamated together, so, also, in the charaeters of Strep- 
siades and Pheidippides, many traits which are perfectly apposite 
to the objects which they are intended to typify, are combined with 
many which are extravagantly caricatured, and the creatures of po- 
etic fiction. Strepsiades, for example, whose name is explained by 
his tendency to evil (v. 1455, comp. v. 88), and by the pleasure he 
takes in distorting right (v. 434), is the representative of he good 
old time, working out its own destruction by the abandorment of 
the laborious, frugal peasant’s life, by illustrious marriages and ἴδε 
masé@ influence, by tke extravagant life wich his son leads iP on. 


ΝΥΝ μιν ΣΝ μουν ἐἸνωννν υϑμννυνννμε κι νμμμν.. μὐ νάνι... «ὦ “«- 


LIFE OF ΒΟΟΒΑΤΈΒ. 42% 


sequence of it, and by the debts and law-suits which this occasions. 
all of which open the door to sophistical eloquence ; or, if you will, 
he is the representative of the elder portion of the Athenian people, 
in this dangerous crisis of their affairs. As in some other charac- 
ters of the comedies of Aristophanes, which present the pecple 
under different aspects, for example, the Demos himself in “The 
Knights,” and Philocleon in «The Wasps,” there is always a ground- 
work of truth and honesty, but which is alloyed with fa!sehood and 
led into error, and whose cure and restoration to a healthy and vig- 
orous state, and a right view of things, form the end and aim of the 
dramas; so, likewise, in ‘* The Clouds,” a sickly disposition of the 
people, the nature and bent of which are portrayed under the char- 
acter of Strepsiades, in the most lively colors of caricature, is rep- 
resented as the school in which that personage seeks the means of 
obtaining the object of his desires, but is cured the moment that the 
full operation of those means is’ unexpectedly brought to light. 
Pheidippides, on the other hand, is the picture of the new or mod- 
ern times, in the young men of fashion just coming out into the 
world, whose struggle with the older generation is pointed out by 
words of derision and raillery. The fashionable and chevaleresque | 
passion for horses and carriages in the young men of the time was 
accompanied by λαλιά (loquaciousness) and her whole train of vi- 
cious propensities ; and yet how much better would it be, as Aris- 
tophanes implies, to leave the youth to these pursuits, and honorably 
bear up against the lesser evil of the debts, which had grown out of 
them, than that, from selfish and dishonest motives, encouragement 
should be given to what was calculated to poison the youths in theiz 
hearts’ core, and thereby to bring disorder into all domestic and po- 
litical relations! In this sense, when Pheidippides expresses his 
delight and satisfaction with what he had gained from the art of 
oratory, as it put him in a situation to prove that it was right for a 
son to correct his father, Strepsiades retorts upon him in these 
words: 

« Ride on and drive away, ‘fore Jove! I’d rather keep a coach and 
four, than be thus beat and mauled.” 

This, then, is the lesson which Aristophanes would give to his 
contemporaries in Athens by “The Clouds.” If one of the twa 
must have its way, let the young men indulge themselves in their 
horses and carriages, however it may distress you; but check the 
influence of these schools, unless you wish to ‘make a scourge for 
yourself and for the state ; exterminate in yourselves that dishonest 
propensity which entangles you in law-suits, and which by means 


126 LIPR OF SOCRATES, 


of those schools, will make your sons the instruments of your ruin! 
The younger population he tries to deter from the same fate ὃν a 
display of the manners of the school, and of the pale faces and en- 
ervated limbs which come out of it (v. 102, 504, 1012, 1171). 

We can not, therefore, say that the play of **The Clouds” is 
pointed at any one definite individual; but it reproves one general 
and dangerous symptom of the times, in the whole habits and life, 
political and domestic, of the Athenians, developing it in its source, 
in every thing which fostered it and made it attractive, in the in- 
struments by which it was established, and which gave to it its per- 
nicious efficiency ; and thus, while he strictly and logically deduces 
real effects from real causes, as far as this development is concerned, 
the personages which bear a part in the action are consequently one 
and all historical. Hence we can very well understand the striking 
references in particular characters to certain individuals; and 1 
think it more than probable that such reference is intended, not 
merely in the personage which bears the name of Socrates, but also 
in that of Pheidippides, while in the character of Strepsiades the 
poet only meant to point to the people in general. 

_ The excessive love of horses exhibited in Pheidippides, and the 

extravagance consequent upon it; the rapid strides, too, which he 
makes in readiness of speech, in debauchery, and in selfish arro- 
gance, and the relation in which he stands to Socrates, evidently 
point, without further search, to Alcibiades, in whom we find all 
these features united, on whom all the young men of the higher 
classes of his time pinned their faith, and whom they assisted a few 
years afterward in carrying through his political projects. 

In “ The Clouds,” Aristophanes introduces Alcibiades as a ready 
orator and ἃ debauchée; as the fruit of that school, from which, as 
the favorite pupil.of Socrates, he seems to have issued ; in short, 
as the type of Pheidippides, although all the traits attributed to the 
iatter are not to be looked for individually in Alcibiades, and al- 
though his name does not occur in the course of the drama. More- 
over, the supposed lineage of Pheidippides, whose mother (v. 46) 
was the niece of a Megacles, the frequent mention of that uncle (v. 
70, 124, 825), and that of his descent from a celebrated ancient lady 
of the name of Κοισύμα," distinctly point to Alcibiades, whose mother, 
Deinomache, was herself a daughter of Megacles,? and from whose 
family the Alemeonide, to which Κοισύρα belonged, he had inherited 
his strong passion for a well-furnished stable.2 This passion is, in- 





i. V. 48 and 800. 2 Plut, Alcib., c. 1. 3. Heradot, vi, 121. 





LIFE OF SOCRATES. 427 


deed, brougat forward in the care taken by Pheidippides’ mother 
that the word ἔππος should be introduced somehow or other into his 
name, as, in truth, it did occur also in ‘Imzapérn,' the daughter of 
Hipponicus, and wife of Alcibiades. With all these circumstances 
to point it out, the part of Pheidippides in the play could not have 
failed to remind the Athenians of Alcibiades, who, about this time, 
or somewhat earlier, began to neglect, as Isocrates says,? the con- 
tests of the gymnasia (and this is an important matter in reference 
to the play of “* The Clouds”), and to devote himself to those eques- 
trian and charioteering pursuits, to which he was indebted for his 
victory at the Olympic games. The very name of Pheidippides is 
not a pure invention of Aristophanes, but forms at once a connect- 
ing link between the youth himself and that Pheidippus, son of Thes- 
salus,? who was one of the ancestors of the Thessalian Aleuade, 
famous for their breed of horses ; and, at the same time, by its final 
syllables, it keeps up the allusion to Alcibiades, who had likewise 
1earned the science of the manége, both in riding and driving, in 
Thessaly ; and the same comparison with the Aleuade is implied, 
which we find also in Satyrus,* who tells us that Alcibiades spent 
his time in Thessaly, breeding horses, and driving cars, with more 
fondness for horse-flesh even than the Aleuade. An allusion, also, 
to the well-known infantine τραυλισμός of Alcibiades, or his defect 
in the articulation of certain letters, could not fail to fix the atten- 
tion of the Athenian public to this remarkable personage. If, then, 
the actor who represented Pheidippides did but imitate slightly this 
τραυλισμός in appropriate passages, and if he bore in his mask and 
eonduct any resemblance to Alcibiades, there was no further oc- 
casion whatever for his name; and we need not have recourse to 
the supposition that his not being mentioned by name in the play 
was owing to any fear of Alcibiades, who did not understand such 
raillery on the part of the comic poets, since the other characteris- 
tics by which he was designated were sufficiently complete and in- © 
telligible for comic representation ; and the whole was affected with 
much more freedom and arch roguery than if, in addition to that of 
Socrates, the name likewise of Alcibiades had crudely destroyed the 
whole riddle, it being already quite piywant enough for a contempo- 
rary audience. The proof of an allusion in “The Clouds” to Alei- 
biades, and to the youths who shared in his pursuits and disposition, 





1. Plut., Alcth., c. 8 Isocr., Or. de Bigis, p. 509, ed. Bekker, 

2. L.c. Compare Plut, Alcid., c. 11. 3. Homer, 12, ii., 678. 

4. In Athenwus, xii. c. 9, p. 534-6: "Ey Θεσσαλίᾳ δὲ ἱπποτρυφιὸν καὶ ἡτιοχῶν. 
γῶν ᾿Αλευαδῶν ἱππικώτερας. 5. Plutarch, Alcid, e. 1. 


498 LIFE OF SOCRATES. 


fs confirmed also by the second argument prefixed to the play, and 
by the notice it contains that Alcibiades and his party had prevented 
the first prize being awarded to Aristophanes; from which it is ev- 
ident, even were the fact not probable in itself, that a tendency hos- 
tile to Alcibiades and his friends was perceived even by the ancients 
in this drama. ’ 

It was also about this time that the intimacy between Alcibiades 
and Socrates was at its height, as the flight from Delion took place 
in the winter of the first year of the 89th Olympiad, that is, in the 
vear in which “ The Clouds” was represented ; and the share they 
20th had in this engagement, and the assistance which Alcibiades 
gave to Socrates, were manifest proofs of that intimacy. Alcibiades 
also, about this time, must have been deeply engaged in public affairs 

But the question arises, Why did Aristophanes, when he gave a 
name and mask to the master of the school ot subtlety, which waa 
so foreign to the real Socrates, select the name and mask of that 
very individual! Α 

Aristophanes selected Socrates, not only because his whole ex- 
terior and his mode of life offered a most appropriate mask for comic 
representation, but also (and this was his chief reason) because, in 
these circumstances as well as in many other points, the occupa- 
tions of Socrates and his mode of instruction bore a great resem- 
blance to those of the natural philosophers and of the Sophists. The 
poet thus found abundance of subject-matter, which composed a 
picture suited to his views, namely, to exhibit to the public a master 
of the school whence the mischief he strove to put down was work- 
ing its way into the hearts of the Athenian youths. We must also 
take into our consideration the important fact, that several individ- 
uals, such as Euripides, Pericles, Alcibiades, Theramenes, 2ad Cri- 
tias, who supported the modern system of education, were in cluse 
habits of intimacy with Socrates, and in part, too, with the natural 

“philosophers and Sophists: and this helped to give additional relie* 
and light to the portrait of the man who was the centre around 
which they moved. 

It should be recollected that it was not the object of Aristopha 
nes to represent Socrates as he appeared to his confidential pupils, 
to Xenophon, to Plato, to Phedo, to Cebes, and others, but how 
he might be represented to the great mass of the Athenian people, 
that is, how they comprehended and judged him from his outward 
and visible signs, and how they understood and appreciated the 
usual extravagances of the comic poets ; in short, how it was to be 
managed, tha while his name and his mask, caricatured to the ut 


LIFE OF SOCRATES. 429 


most, were kept together by fundamental affinities, the former migh 
appear sufficiently justified, and be not improperly placed in con- 
nection with individuals who were displaying before the eyes of the 
public the germs which were developed in Alcibiades, and the early | 
results to which they had given birth. But as the people saw Soc- 
tates forever and deeply employed, either in meditations, like the 
natural philosophers, φροντίζειν, or like the Sophists in instructive 
intercourse with the youth, σοφίζεσθαι, as Pericles called it, and as 
Socrates was frequently engaged in conversation with those Soph- 
ists (besides many palpable points of resemblance, calculated to 
mislead even those who observed him more closely), it would ne- 
cessarily follow that they reckoned him one of that community. as 
Eschines himself does when!’ he calls him a Sophist ; judging, then, 
as they did, from outward appearances, they placed him in the same 
eategory with those of his associates whom they knew to be most 
engaged on the theatre of public life. Aristophanes himself seems 
to have had no other notion of Socrates; at least, the whole range 
of his comedy furnishes us with many characteristic traits perfectly 
similar to the picture we have of him in “ΤῊ Clouds.” In “The 
Birds” (v. 1282), the poet expresses hy ἐσωκράτουν the ideal of a 
hardy mode of life, and neglect of outward appearances ; and in v. 
1554 he represents Socrates, who is there called the unwashed 
κἄλουτος), aS ψυχαγωγός, conductor of souls, maker of images, con- 
jurer-up of spirits, who is obeyed by the shadowy forms of his schol- 
ars, among whom Cherephon is particularly designated, the’ same 
who is assailed also in “The Clouds,’”’ and on various other occa- 
sions by the comic poets, as the confidential friend of his youth. 
And not only in “The Clouds,” but in “The Frogs” also, near the 
end, the Socratic dialogues are ridiculed as solemn twaddle and 
vlapty nonsense. Although, therefore, the chief purpose of Socra- 
tes’ appearance in “‘ The Clouds” is on account of Alcibiades, who 
is principally aimed at in the character of Pheidippides, and though 
this motive for introducing him necessarily ‘nflienced the formation 
of that character, yet it is evident that the picture of Socrates and 
his school, as portrayed in “‘ The Clouds,” was not created by Aris 
tophanes merely for the purposes of this comedy, but that he had 
for his ground-work a definite and decided model.—Abridged from 
Siivern’s Essay on “The Clouds,” translated by Mr. W. R. Hamilton. 
‘There aré two points with regard to the conduct of Aristopha- 
nes which appear to have been placed by recent investigations be. 





\ In Timarct., p. 346, ed. Bekker. 


450 LIFE OF ΒΟΟΒΑΤΈΒ. 


yoné doubt. It may be considered as certain that he was not ani- 
mated by any personal malevolence toward Socrates, but only at- 
tacked him as an enemy and corrupter of religion and morals ; but, 
on the other hand, it is equally well established that he did not 
merely borrow the name of Socrates for the representative of the 
sophistical school, but designed to point the attention and to excite 
the feelings of his audience against the real individual. The only 
question which seems to be still open to controversy on this subject 
concerns the degree'in which Aristophanes was acquainted with the 
real character and aims of Socrates, as they are known to us from 
the uniform testimony of his intimate friends and disciples. We 
find it difficult to adopt the opinion of some modern writers, who 
contend that Aristophanes, notwithstanding a perfect knowledge of 
the difference between Socrates and the Sophists, might still have 
looked upon him as standing so completely on the same ground with 
them, that one description was applicable to them and him. It is 
true, as we have already observec, that the poet would have will- 
ingly suppressed all reflection and inquiry on many of the subjects 
which were discussed both by the Sophists and by Socrates, as a 
presumptuous encroachment on the province of authority. But it 
seems incredible, that if he had known all that makes Socrates so 
admirable and amiable in our eyes, he would have assailed him with 
such vehement bitterness, and that he should never have qualified 
his satire by a single word indicative of the respect which he mus‘ 
then have felt to be due at least to his character and his intentions. 
But if we suppose, what is in itself much more consistent with the 
opinions and pursuits of the comic poet, that he observed the phi- 
losopher attentively indeed, but from a distance which permitted no 
more than a superficial acquaintance, we are then at no loss to un- 
derstand how he might have confounded him with a class of men 
with which he had so little in common, and why he singled aim out 
to represent them. He probably first formed his judgment of Soc- 
rates by the society in which he usually saw him. He may have 
known that his early studies had been directed by Archelaus, the dis- 
ciple of Anaxagoras ; that he had both himself received the instruc- 
tion of the most eminent Sophists, and had induced others to be- 
come their hearers ; that Euripides, who had introduced the sophis- 
tical spirit into the drama, and Alcibiades, who illustrated it most 
completely in his life, were in the number of his fhost intimate 
friends. Socrates, who never willingly stirred beyond the walls of 
the city, lived almost wholly in public places, which he seldom’ en- 
red without forming a circle round him, and opening some discus- 


a ῸΝ 


LIFE OF ΒΟΘΒΆΤΕΞΒ.. 431 


.Ψ 

sion connevied with the object of lis philosophical researches ; he 
readily accepted the invitations of his friends, especially when he 
expected to meet learned and inquisitive guests, and probably never 
railed to give a speculative turn to the conversation. Aristopha- 
nes himself may have been more than once present, as Plato. repre- 
sents him, on such occasions. But it was universally notorious that 

whenever Socrates appeared, some subtle disputation was likely τῷ 
ensue; the method by which he drew out and tried the opinions of 
others, without directly delivering his own, and ever his professions 
—for he commonly described himself as a seeker who had not yet 
discovered the truth—might easily be mistaken for the sophistical 
skepticism which denied the possibility of finding it. Aristophanes 
might also, either immediately or through hearsay, have become 
acquainted with expressions and arguments of Socrates apparently 
contrary to the established religion.” —Thirlwall’s History of Greece, 
vol. iv., p. 267, 268.—Tr.] 





CHAPTER VIII. 


Tuese causes sufficiently account for the accusation of Socrates , 
but why was it delayed till he had reached his seventieth year ? 

The hatred againt Socrates, as an enemy of the democracy, did 
not dare to display itself previous to the banishment of Alcibiades, 
the powerful friend of Socrates, who still remained his friend even 
after he had given up his intimate acquaintance. Besides this, du- 
ring the Peloponnesian war, the attention of the people was engaged 
by more important affairs than the accusation of Socrates, and his 
enemies, who belonged for the most part to the democratical party, 
had not sufficient influence during the government of the Thirty to 
attempt any thing against him. On the other hand, the Thirty, in 
spite of their own corruption, could not deny him their esteem, and 
they also probably dreaded his friends, whose number was not small 
and therefore endeavored, but unsuccessfully, to gain him over to 
their interest, as we have seen in the affair of Leon of Salamis. But 
there was hardly a moment more favorable to the accusation of a 
man suspected of anti-democratic sentiments! than that which the 





1. That Socrates was not considered as a friend of the people, according to the 
notions of the multitude, we also see from the Apology ascribed to Xenophon, in 
which great pains are taken to represent him as δημοτικός. Compare the Apology 
of Libanius, p. 17: “ Socrates hated democracy, and would have liked to have seen 
a tyrant at the head of the republic,” &c. “He is en enemy of the people, und- 
persuaded his friends to despise democracy. He praised Pisistratua, admired 


432 LIFE OF SOCRATES. 


accusers of Secrates actually chose. After the rucovery of deme 

cratical liberty, the Athenians, still feeling the consequences of the 
unfortunate issue of the Peloponnesian war, which their superstition 
ascribed to the profanation of the mysteries and the mutilation of 
the Hermes-busts by Alcibiades, and remembering the hutiors with 
which the government of the Thirty Tyrants was branded, became 
more jealous of their ConStitution than ever, and more inclined to 
punish persons against whom such plausible charges could be 
brought as those against Socrates, the teacher of Critias and Alci 

biades. 

But the old charge, so often repeated against philosophers,’ that 
they introduced new gods and corrupted the young, and.which was 
also employed against Socrates, was not followed by his immediate 
condemnation, We know from the Apology of Plato* that Meletus 
requested the assistance of the party of Anytus and Lycon, in order 
to induce the judges to pronounce the preliminary? sentence of guilty 


Hippias, honored Hipparchus, and called that period the happiest of the Atheni 
ans,” &c. These are the charges against which Socrates is defended by Libanius. 
1. The accusation of impiety was so comprehensive, that the greatest and best 
men, on whom not a shadow of any other crime could fall, were charged with it 
The tribunal before which they were tried was not the same at all times, as the 
cause might be pleaded before the Areopagus, the Senate, or the Helima. 

2 C. xxv. 
᾿ 3. A preliminary sentence ; for a proper condemnation in matters which were not 

considered criminal only took place after a counter-estimate had been made by 
the defendant; and wherever a punishment was stated by the law, it was inflicted 
according to the law, and not left to the discretion of the judges. We find one ἐγ. 
regularity in the trial of Socrates, for which we can only account by supposing that 
some expressions of Socrates were considered by the judges as personally insult- 
ing to themselves, But, although the accuser thought the matter criminal (τίμημα 
Savdrov, he added, according to Diog., ii., 40), yet it was not treated as such by the 
judges. The first estimate of the punishment was made by the plaintiff, and this 
kind of estimating was called τιμᾶν; the counter-estimate was made by the defend- 
ant, and the terms for it were ἀντιτιμᾶν, ἀντιτιμᾶσθαι (Plat., Apol., c.xxvil Com- 
pare Pollux, viii., 150), or ὑποτιμᾶσθαι (Xenoph., Apol., § 23). The positive de- 
tision of the punishment was the privilege of the judges, and to fix the punishment 
was called προςτιμᾶν. The calculation of votes which Fischer has made, in a re- 
mark on the passage of Plato, is too artificial; a more simple interpretation, which 
ls adopted by Schleiermacher and others, is that the union of the party of Anytus 
and Lycon was required in order to obtain, in combination with that of Meletus, 
ἃ fifth part of the votes. The number of the judges in the trial of Socrates is said 
to have been 555. 281 voted against him, 275 for him. If Socrates had "νὰ three 
votes more in his favor, the numbers would have been equal on both sides, and in 
this 2ase he would have been acquitted. Tychsen, by correcting Diogenes, en- 
dea’ ors to reconcile him with Plato, for they contradict each other with regard to 
the number of votes. He accordingly increases the number of judges to 559, of 
whom 281 condemned, and 278 acquitted him. [For an account of the number of 

> 





LIFE OF SOCRATES, 433 


Had Meletus not been supported by them, he would, as Sacrates 
himself says, have failed in his accusation, and been fined one thou- 
sand drachmas ; for an accuser who failed in obtaining less than the 
fifth part of the votes! was fined this sum. But, even after the pre- 
Jiminary sentence had been pronounced, it would have been easy 
for Socrates to have given his trial a turn favorable to himself, if 
he had chosen to condescend to those practices which other defend- 
ants had recourse to in such cases, and which men of the highest 
character employed. In cases which were not criminal, as stated © 
above, a counter-estimate? took place ; that is, the defendant was , 
allowed to fix on any punishment for himself which he considered 
proper. It was left to Socrates to choose between impriscament 
for life, exile,* ora fine. He might have escaped with a small fine, 
which his friends had declared themselves willing to collect for him; 
but he rejected this offer, as well as a speech composed by Lysias 
in his defence. ““ My whole life,” he said, “" forms a defence against 
the present accusation.” 

«When Meletus had accused him of a crime against the republic,” 
says Xenophon,‘ “‘he refused doing the slightest thing contrary to 
the laws, although others, im opposition to the law, were accustomed 
to implore the compassion of the judges, and to flatter and entreat 
them, which frequently procured their acquittal. On the contrary, 
nowever easy it might have been for him to have been acquitted by 
the judges, if he had chosen to act in the usual manner, he preferred 
death in consonance with the laws, to a life maintained by their vi- 
elation.” Instead of trying to make a favorable impression upon 
the judges, he pronounced these proud words: ‘“IfI must estimate 
myself according to my desert, I estimate myself as deserving to be 
maintained in the prytaneum at the public expense.” This was 





judges who were present at the trial of Socrates, see note (c) on c. xxv. of the 
Apology, p. 134.—TR.] 

1. Meursius, Lect. Ait., ν., 13. Sometimes banishment was inflicted, as we sev 
from the case of schines. ᾿ς 

2. Cic., De Orat., i., 54: Erat Athenis, reo damnato, si fraus capitalis non esset, 
quasi pcenes estimatio: et sententia quum judicibus daretur, interrogabatur reus, 
quam quasi estimationem commeruisset. 

3. In the Crito of Plato, c. xiv., the laws are introduced speaking thus: “ Even 
during thy trial thou wast at liberty to declare thyself deserving exile, if thou hadst 
wished to do so, and with the consent of the state thou mightest have done what 
thou art now undertaking against her will. But thou didst even boast, as if thou 
west not thyself alarmed, thou eyen didst say that thoy wouldst prefer death to 
exile.” It was the privilege of every Athenian citizen tg avoid the severity of the 
taws by a voluntary exile. Pollux, viii., 10, 117. = 

4 Memorab., iv., 4, § 4. 5. Plato, Apolag., c. xxvL 

T 


434 LIFE OF SOCRATES. 


the highest honor, and was conferred on the prytanes, i. ¢., the fifty 
senators belonging to the presiding tribe, on the conqaerors at the 
Olympian games, on youths whose fathers had died in defence of 
their country, on foreign embassadors, &c., and at the end of his 
speech he ironically adds, “If I had had money, I would have esti- 
mated myself at as high a sum as I should have been able to pay, 
for that would not have injured me; but now I can not do so, for I 
have nothing, unless you will fine me in such a sum as I can pay. 
But perhaps 1 might be able to pay a mina of silver: that shall 
therefore be my estimate. But Plato here, men of Athens, and 
Crito, and Critobulus, and Apollodorus, are persuacing me to fine 
myself thirty mine, and they themselves are read¥ to answer for 
me: that, therefore, shall be my estimate, and thev will be satis- 
factory guarantees for this sum.” Such a proud avswer, and the 
language in general which Socrates used,? inflamed all the judges 
against him, and eighty of those whe at first had beer favorably dis- 
posed toward him now voted for his death. The reel cause of his 
condemnation was, therefore, the noble pride, the “libera contu- 
macia,” as Cicero* calls it, which he displayed during his trial. He 





1. Apolog., c. xxviii. The account in the Apology ascribed to X-nophen (§ 23), 
that Socrates did not fine himself, nor allow his friends to do so, beeause this 
would have been acknowledging his crimes, may be recénciled with the statement 
of Plato quoted above; for the estimate mentioned by the latter, as appears fronz 
the whole context, is pronounced in quite an ironical tone; it is, m reality, no es- 
timate. Tychsen doubts the authority of Plato, thinking that it wes only the im 
tention of Plato to immortalize the offer which be and his friends had made to 
Socrates. But for this supposition we have no reason whatever. Tychsen, in his 
account of this affair, follows Diogenes, who differs from Plato inasmuch as he 
tates that the estimate of the thirty mine preceded the proud assertion that he 
deserved to be maintained in the prytaneum. But the authority of Pisto is surelz 
more important. The source from which Diogenes derived his account is us 
known. 

2. Cic., De Orat., i, 54: Socrates in judicio capitis pro se ipse dixit, ut non st 
plex aut reus, sed magister aut dominus videretur esse judicum. 

3. Cie., Ibid.: Cujus responso sic judices exarserunt ut capitis hominsm inne 
centissimum condemnarent. 

4. Cic., Tuscul., i., 24: Socrates nec patronum quesivit ad judicium capitis, ner 
jadicibus supplex fuit, adhibuitque liberem contumaciam, a magnitudine aaim} 
ductam, non a superbia. This /ibera contumacia is expressed by the author of the 
Apology ascribed to Xenophon by μεγαληγορία. Diog., ii., 4, also says of him, jj» 
δὲ ἰσχυρογνώμων (contumaz). We see from the Apology of Plate (see also Xenoph, 
Apol,, § 14) that the judges had taken it very ill of Socrates that he mentioned the 


declaration of the Delphic god, and that he spoke of a genius by whom he was 


guided. But they were most bitterly enraged by the manner in which he estr 
mated his punishment. The author of the Xenoph. Apology attributes to Socra 
tes ome other expression, which must have excited the indignation of the Atheni 


LIFE OF- SOCRATES. 435 


fell, properly speaking, as a voluntary victim. It would, however, 
be improper to suppose that the proud language which he made use 
of before his judges proceeded wholly and alone from a conscious- 
ness of his own worth. The reason why Socrates did not wish 
to defend himself, and rather did every thing to dispose the judges 
‘or his condemnation, was of a religious nature, as appears from 
several passages ¢f the Socratic philosophers. He was not re- 
strained by his demon: this was the reason to which he referred 
the calmness of his mind and the omission of all that he might have 
done for his defence. Socrates considered himself as a man des- 
tined by the Deity to be a general instructor.of the people, and re- 
garded his death as a sacrifice which was demanded by the same 
Deity. This is undoubtedly an interesting point, but, at the same 
time, one that has too frequently been overlooked in the life of Soe- 
rates. 

Respecting the immediate cause of the condemnation of Socrates, 
we must come to the conclusion that he did not so much fall a vic- 
tim to the hatred of his enemies as to his religious mode of think- 
ing, combined with a strong feeling of his own worth. The indi- 
rect causes of his death were certainly his accusers, who were ac- 
tuated in a great measure by very ignoble motives ; but the conduct 
of the judges, however unjustifiable, is yet excusable in many re- 
spects. Socrates had certainly expressed himself too freely on the 
Constitution ; and he must have appeared to the democratic Athe- 
nians to have seduced the young by such an open ayowal of his 
opinions. .The second point, however, with which, Socrates was 
charged, that he did not believe in the gods worshipped by the state, 
and on which even the hypothesis of Anaxagoras concerning the 
sun and the moon was brought to bear, was perfectly unfounded, 
and is satisfactorily refuted by Socrates in the Apology, and by Xen- 
ophon in the Memorabilia. On the other hand, however, even the 





ans. Socrates there tells them that Apollo had expressed himself still more 
strongly in favor of Lycurgus, the legislator of the Lacedemonians (who were so 
much detested by the Athenians), and had declared him to be the noblest, justest, 
and most moral ofmen. See § 15 and 16. 

1, Plat., Apol., c. xvii: “ Whatever you may think of my conduct and my in 
structions, I shall change the one as little as the other, and I will rather obey the 
commands of the god who sent me as your teacher, than those of men.” . Xenoph., 
Memorab., iv., 8, 5: “Dost thou not know,” Hermogenes says to Socrates, “thai 
the judges at Athens, wnen offended by one word, have often condemned innocent 
men.to death, and acquitted many criminals?” “Yes, indeed they have; but, by. 
Zeus, dear Hermogenes,” he answered, ‘when I was thinking of my defence be 
fore the judges, my genius opposed and warned me.” Compare Xenoph., Apel, 
§4 5 


436 LIFE UF. SOCR..TES. 


calmest judge could not he p being prejudiced against hita by lus 
pride. He appeared as a man who was in no way willing to own 
fis errors, and who was, consequently, incapable of improvement. 
Death is, indeed, a Very severe punishment according to our ideas, 
but it was not so among the Athenians, with whom it was consid- 
ered equal to perpetual exile, and was inflicted for crimes of a less 
serious nature.' : 

Socrates was thus condemned to drink the poisoned cup. A 
guarantee was demanded that he might not escape from punishment 
by flight, and Crito became answerable for him. According to the 
form then customary,«as it is expressed in Plutarch’s life of Anti- 
phon, the sentence must have run thus: “Socrates, the son of 
Sophroniscus, of the tribe of Antiochis and the deme of Alopece, 
fas been condemned to be surrendered to the Eleven.” To be sur- 
rendered to the Eleven was a euphemism of the Attic language in- 
stead of to be condemned to death, since the Athenians wished τέ 
avoid the word death, which was considered ominous. The Eleven 
formed a commission, which consisted of the executioner and ten 
individuals, named respectively by each of the ten tribes. The su- 
perintendence of the prisons was intrusted to them, and they carried 
. into execution the sentence of the courts. After the sentence had 
been pronounced and made publicly known by the herald, they seized 
the condemned person, and, after putting him in fetters, accompa- 
nied him to his prison. We must suppose that these formalities 
were likewise observed with regard to Socrates. 

After the sentence had been pronounced, Socrates once more ad- 
dressed the judges who had condemned him, and with great resig- 
nation and intrepidity spoke of the evil which they inflicted upon 
themselves by his punishment; and to those who had voted for his 
acquittal, he spoke upon subjects which at that moment were of the 
greatest interest—death and immortality. The last words of this 
address are particularly beautiful, and have found in Cicero? an en- 
thusiastic admirer. ‘* However, it is time for us to go—for me to 
die, for you to live; which is the better, is unknown to all except 
to God.” 


- 





1. The Athenian laws in this respect were very much like the English. Xenoph., 
Mem., i., 2, 62, says: “If a man proves to be a thief, to have stolen clothings from 
a bath, to be a pickpocket, to have broken through a wall, to have enslaved frea 
citizens, or robbed a temple, he is punished with Geath according to the laws.” 
If the value of the things stolen in a bath exceeded ten drachmas, death was inflict 
ed, us is observed by Hindenburg (on this passage) from Demosthenes in 

2 Twecul, i, 41. . ἷ 


ΞΟ 


LieE OF SOCRATES. 437 


When Socrates had spoken these words, he went with cheerful 
ness to the prison where death awaited him. ‘Magno animo ej 
vultu,”’ says Seneca, ‘‘ carcerem intravit.”” He consoled his weep- 
ing friends who followed him, and gently reproached Apollodorus, 
who uttered loud complaints respecting the unjust condemnation 
of his master.? 

The next day Socrates would have been executed, had not a par- 
ticular festival, which was then celebrated at Athens, postponed it 
for thirty days. It was the time when the Athenians sent to Delos 
a vessel with presents for the oracle of Apollo, as a grateful ac- 
Knowledgment for the successful expedition of These is against the 
Minotaurus. This great festival was solemnized at Athens every 
year, and from the moment when the vessel was adorned with a 
garland of laurel for its departure till the moment of its return, no 
criminal was allowed to be executed. The festival itself, called 
Gewpia, was a kind of propitiation, during which the city was puri- 
fied. ‘The vessel in which the presents were conveyed to Delos 
was Called Sewpic. As the vessel had been crowned the day before 
the condemnation of Socrates, the whole interval between this and 
its return was at the disposal of Socrates to prepare himself for his 
death. This interval lasted, as we have said, thirty days.° 

Although he was confined in irons, Socrates passed tLese thirty 
days with his usual cheerfulness, in conversation with his friends, 
in meditations on his future existence, and on the history.of his 
past life, as well as in attempts at composing verses. ‘ During 
this time also,’’ says Xenophon,‘ ‘he lived before the eyes of all his 
friends in the same manner as in former days; but now his past 





1, Consol. ad Helviam, c. xiv. 

2. The author of the so-called Apology of Xenophon perfectly agrees with Platu 
on these facts, which are in themselves credible enough. See Plat. Phedo. The 
former, however, adds (§ 29, seqq.), that Socrates said, while Anytus passed by, 
“That man is perhaps very proud, as if he had performed something very great 
and sublime by having caused my death. Oh, the unhappy man, who does not 
seem to know that he is the conqueror who has been active for all futurity in the 
best and most useful manner! Homer has ascribed to some, who were near the 
end of their lite, the power of foreseeing the future. Therefore I will also proph- 
esy. For a short time I had intercourse with the son of Anytus, and he appeared 
to me to be of rather a strong mind: I therefore say that he will not long remain 
in that servile occupation which his father has chosen for him; but as he has na 
hones guide, he will beled away by some evil propensity, and carry his wicked. 
ness to a great extent.” A malicious prophecy and contrary to the well-known 
character of Socrates. 

. 3. The passages upon which these statements rest may Le found in the Orie of 
Plato, and in Xenoph., Mem.,, iv., 8, § 2. : 4. Μοηι., iv., %§ 2 


438 LIPE OF SOCRATES. 


life was most admired on account of his present calmness and 
cheerfulness of n-ind.” ‘Among the conversations with his friends, 
two dre particula./y interesting, which are preserved by Plato jn 
his Crito and Phsxedo—in the latter not without a considerable ad- 
dition of Plato’s own thoughts. In the Crito he treats of the duties 
of a citizen. Crto, a wealthy Athenian and powerful friend of 
Socrates, came ti him early one morning, but, finding him asleep, 
waited 11 he awoxe. When he awoke, Crito discovered to him a 
_plan of escaping fiom prison, which he had formed in common with 
nis other friends, und informed him that every thing was prepared 
for his escape, ani that an asylum was provided for him in Thes- 
saly. A lively emversation then arose between them, in which 
Socrates proved 10 Crito that a citizen is not justified, under any 
circumstances, in escaping from prison. 

On the day of sis death, Socrates had a conversation with his 
friends on the imsaortality of the soul. The arguments adduced in 
the Phado of Plata are for the most part invented by Plato; but the 
real arguments of Socrates are probably preserved by Xenophon in 
the Cyropzdia, in the dying speech of Cyrus. 

The exercises which Socrates made in poetry were versifications 
of a hymn to Apollo, and of some fables of sop. Socrates under- 
tuok these on azcount of an admonition given him in a dream. 
But the reason for his choosing fables of A2sop was probably that 
this kind of poetry, which has such a decided moral tendency, par 
ticularly agreed with his own inclinations." 

"The vessel returned from Delos ; the Eleven announced to Soc 
rates the hour of his death, and one of their executioners was ready 
to prepare the poisoned cup, which Socrates was obliged to empty 
after the sun had set. Αἱ ἃ very early hour of the day his friends 
had assembled around him in great numbers, and Xanthippe, with 
her children, was also present. His friends were in the deepest 
distress, which, according to their different characters, was more 
or less loudly expressed. Apollodorus wept aloud, and moved all 
to tears except Socrates. Xanthippe, the violent and passionate 





L Πολλάκις μοι φοιτῶν τὸ αὐτὸ ἐνύπνιον, he says (Phado, p. 60, E., seqg.), ἐν τῷ 
παρελθόντι βίῳ, ἄλλοτ᾽ ἐν ἄλλῃ ὄψει φαινόμενον, τὰ αὐτὰ δὲ λέγον, "Q Σώκρατες, ἔφη, 
μουσικὴν ποίει καὶ ἐργάζου" καὶ ἐγὼ ἕν γε τῷ πρόσθεν χρόνῳ, ὅπερ ἔπραττον, τοῦτο 
ἐπελάμδανον αὐτό μοι παρακελεύεσθαΐ τε καὶ ἐπικελεῦειν, ὥςπερ of rois ϑέουσι διακε- 
λευόμενοι, καὶ ἐμοὶ οὕτω τὸ ἐνύπνιον, ὅπερ ἔπραττον, τοῦτο ἐπικελεύειν, μουσικὴν ποιεῖν, 
ὡς φιλοσοφίας μὲν odors μεγίστης μουσικῆς, ἐμοῦ δὲ τοῦτο πράττοντος - νῦν δ᾽ ἐπειδὴ 
fh τε δίκη ἐγένετο Καὶ ἣ τοῦ ϑεοῦ ἑορτὴ διεκώλυέ με ἀποθνήσκειν, ἔδοξε χρῆναι, εἰ ἄρα 
πολλάκις wre προςτάττοι τὸ ἐνύπνιον ταύτην τὴν δημώδη μουσικὴν ποιεῖν μὴ ἀπειθῆσαι 
αἰτῷ. ἀλλὰ ποιεῖν, x. τ. λ. 7 





ae “Ὧν... ὅὥἕ- -"Ὕλ 


ogee TT ah ee 





‘LIFE OF SOCRATES. 439 


‘oman, was inconsolable at he prospect of the death of her hus- 
band. Without fortune, without support, without any consolation, 
she saw herself and her children, of whom two were still at a ten- 
der age, left in want and misery. Socrates, probably with the in- 
tention of sparing her the distressing sight of her dying husband, 
requested Crito to send her home. 

The executioner entered the prison, and offered the poisoned cup 
to Socrates: he took and emptied it with the intrepidity of a sage 
whe is conscious of his virtuous life; and even at the moment 
when he held it in his hand, he spoke, according to Cicero’s ex- 
pression,' in such a manner that he appeared not to die, but to as- 
cend into heaven. The lewer part of his body had already grown 
cold; he then uncovered himself (for he had before been covered), 
and spoke his last words: ‘ Crito,?’ said he, “1 owe a cock to Ais- 
culapius. Offer one to him as a sacrifice ; do not forget it.” Soc- 
rates alluded in these words to the happiness he should enjoy after 
being delivered from the chains of his body. Crito asked whether 
he wished any thing else to be done. To this question Socrates 
made no reply, and a short time afterward became convulsed. His 
eyes became dim—and he expired. He died in the year 400. or, 





1. Tuscul,, i., 29, 

2. All this is more circumstantially related in the Phedo of Plato. The above 
mterpretation of the words at the end of the Pheedo, “Crito, I owe a cock to Ais- 
culapius,” &c., which is also adopted by Olympiodorus, appears to be the most 
suitable. It is well known how many undeserved reproaches have been inflicted 
apon Socrates for this expression. The ecclesiastical fathers Origen, Eusebius, 
Chrysostom, and others, pretended to discover in it the real belief of Socrates 
polytheism. [*Itis extremely difficult to determine the precise relation in which 
the .opinions of Socrates stood to the Groek polytheism. He not only spoke or 
the gods with reverence, and conformed to the rites of the national worship, but 
testified his respect for the oracles in a manner which seems to imply that he be- 
fieved their pretensions to have some real ground. On the other hand, he ac- 
knowledged one Supreme Being as the framer and preserver of the universe ;* 
used the singular and the plural number indiscriminately concerning the object 
of his adoration ;t and when he endeavored to reclaim one of his friends, who 
scoffed at sacrifices and divination, it was, according to Xenophon, by an argument 
drawn exclusively from the works of the one Creator.— We are thus tempted te 





* Mem., iv., 3, § 13: ὃ τὸν ὅλον κόσμον συντάττων τε Kal συνέχων. 

ἐ of ϑεοί, ὃ ϑεός, τὸ ϑεῖον, τὸ δαιμόνιον. 

{ Mem., i. 4. If the conversation has been faithfully reported by Xenophon, 
Aristodemus shifted his ground in the course of the argument. But he suggests 
no objection to the inference drawn by Socrates from the being and providence 
of God, as to the propriety of conforming to the rites of the state religion, and 
Xenophon himself seems not to have been aware that it might be disputed, 
He thinks that he has sufficiently refuted the indictment which charged Socrates 


440 LIFE OF SOCRATES. 


according to others, 399 B.C., under the archon Laches,' or Arts 
tocrates. 


imagine that he treated many points, to which the vulgar attached great import 
ance, as matters of indifference, on which it was neither possible nor very desir- 
able to urrive at any certain conclusion: that he was only careful to exclude from 
his notion of the gods all attributes which were inconsistent with the moral qual- 
ities of the Supreme Being; and that, with this restriction, he considered the pop- 
ular mythology as eo harmless, that its language and rites might be innocently 
adopted. The observation attributed to him in one of Plato's early works* seems 
to throw great light on the nature and extent of his conformity to the state reli- 
gion. Being asked whether he believed the Attic legend of Boreas and Orithyia, 
he replied that he should indeed only be following the example of many ingenious 
men if he rejected it, and attempted togxplain it away ;t but that such epecula- 
tions, however fine, appeared to him to betoken a mind not very happily constitu. 
ted; for the subjects furnished for them by the marvelous beings of the Greek 
mythology were endless, and to reduce all such stories to a probable form was a 
task which required much leisure. This he could not give to it, for he was fully 
occupied with the study of his own nature. He therefore let those stories alone, 
and acquiesced in the common belief about them.”—Thirlwall’s History of Creeceé, 
VOL. iv., p. 268, segg—Ta.) 
” 1. Diog,, ii, 55 and 56. Marmor. Oxon., 57. Sachse places his dew... in Ol. 95, 
1; Fabricius and Hamberger, Ol. 94,2. [According to Diogenes, ii., 43 (c, xxiii.), 
the Athenians immediately repented of the death of Socrates, and manifested 
their sorrow by closing the palwestras and gymmasia. They are said to have con- 
drinned Meletus’ to death, and τὸ have banished the other accusers, and also to 
have erected a bronze statue of Socrates. It is also said, in the lives of the Ten 
‘Orators, that Isocrates appeared in mourning for Socrates the day after his exe- 
eution—Tr.] 

with disbelieving the existence of the gods acknowledged by the state, when he 
has proved that he believed in a deity. * Phadrus, p. 229. 

t I should say that she had been carried by the north wind over the clifia, new 
which she had been playing with Pharmacea, 








πὰ 


SCHLEIERMACHER 


ON THE 


WORTH OF SOCRATES AS A 
PHILOSOPHER. 





SCHLEIERMACHER 


ON THE 


WORTH OF SOCRATES AS A PHILOSOPHER. 





Tuar very different and even entirely opposite judgments should 
be formed by different men, and according to the spirit of different 
times, on minds of a leading and peculiar order, and that it should be 
late, if ever, before opinions agree as to their worth, is a phenomenon 
of every-day occurrence. But it is less natural, indeed it seems al 
most surprising, that at any one time a judgment should be generf- 
ally received with regard te any such mind which is in glaring con- 
tradiction with itself. Yet, if{ am not mistaken, it is actually the 
case with Secrates, that the portrait usually drawn of him, and the 
historical importance which is almost unanimously attributed tc 
fim, are at irreconcilable variance. With Socrates most writers 
make a new period to begin in the history of Greek philosophy, 
which at all events manifestly implies that he breathed a new spirit 
and character inte those intellectual exertions of his countrymen 
which we comprehend under the name of philosophy, so that they 
assumed a new form under his hands, or, at least, that he material- 
iy widened their range. But if we inquire how the same writers 
describe Socrates as an individual, we find nothing that can serve 
as a foundation for the influence they assign to him. We are in- 
formed that he did not at all busy himself with the physical inves- 
tigations which constituted a main part even of Greek philosophy, 
but rather withheld others from them, and that even with regard 
to moral inquiries, which were those in which he engaged the deep- 
est, he did not by any means aim at reducing them into a scientific 
shape, and that he established no fixed principle for this, any more 
than for any other branch of human knowledge. The base of his 
intellectual constitution, we are told, was rather religious than spec- 
ulative ; his exertions rather those of a good citizen, directed to the 
improvement of the people, and especially of the young, than those 
of a philosophe: in short, he is represented as a virtuoso in the 
exercise of sound common sense, and of that strict integrity and 


444 WORTH OF SOCRATES 


mild pailanthropy with which it is always associated m an uncor 

rupted mind ; all this, however, tinged with a slight air of enthu- 
siasm. These are, no doubt, excellent qualities; but yet they are 
not such as fit a man to play a brilliant part in history, but rather, 
unless where peculiar circumstances intervene, to lead a life of en- 
viable tranquillity, so that it would be necessary to ascribe the gen- 
eral reputation of Socrates, and the almost unexampled homage 
which has been paid to him, by so many generations, less to him- 
sclf than to such peculiar circumstances. But least of all are these 
qualities which could have produced conspicuous and permanent 
effects on the philosophical exertions of a people already far ad- 
vanced «ἢ intellectual culture. And this is confirmed when we 
consider what sort of doctrines and opinions are attributed to Soc- 
rates in conformity with this view ; for, in spite of the pains taken 
to trick them out with a show of philosophy, it is impossible, after 
all, to give them any scientific solidity whatever : the farthest point 
we Come to is, that they are thoughts well suited to warm the hearts 
of men in favor of goodness, but such as a healthy understanding, 
fully awakened to reflection, can not fail to light upon of itself 

What effect, then, can they have wrought on the progress, or the 
transformation of philosophy? If we would confine ourselves to the 
well-known statement that Socrates called philosophy down from 
heaven to earth, that is, to houses and market-places, in other words, 
that he proposed social life as the object of research in the room of 
nature, still the influence thus ascribed to him is far from salutary 
in itself, for philosophy consists not in a partial cultivation either of 
morals or physics, but in the coexistence and intercommunion of 
both ; and there is, moreover, no historical evidence that he really 
exerted it. The foundations of ethical philosophy had been laid be- 
fore the time of Socrates in the doctrines of the Pythagoreans, and 
after him it only kept its place by the side of physics, in the philo- 
sophical systems of the Greeks. In those of Plato, of Aristotle, 
and of the Stoics, that is, of all the genuine Socratic schools of any 
importance, we again Meet with physical investigations, and ethics 
were exclusively cultivated only by those followers of Socrates whe 
themselves never attained to any eminence in philosophy. And if 
we consider the general tendency of the above-named schools, ana 
review the whole range of their tenets, nothing can be pointed out 
that could have proceeded from a Socrates, endowed with such 
qualities of mind and character as the one described to us, unless 
‘t be where their theories hare been reduced to a familiar practical 
application. And even with regard to the elder Socraties we find 


—— 


νυν νυν 


AS A PHILOSOPHER. 445 


more satisfaction in tracing their strictly philosophical speculations 
to any other source rather than to ἐμὲ Socrates ; ποῦ only may Ar- 
istippus, who was unlike his master in his spirit as well as his doc- 
trines, be more easily derived from Protagoras, w:th whom he has 
so much in common, but Euclid, with his dialectic bias, from. the 
Eleatics. And we find ourselves compelled to conclude that the 
stem of Socrates, as he is at present represented to us, can have 
produced no other shoot than the Cynical philosoj hy, and that not 
the cynism of Antisthenes, which still retains many features which 
we should rather refer to his earlier master, Gorgias; but the purer 
form, which exhibits only a peculiar mode of life, not a doctrine, 
much less a science: that of Diogenes, the mad Socrates, as he has 
been called, though, in truth, the highest epithet due to him is that 
of Socrates caricatured ; for his is a copy in which we find nothing 
but features of such an original.: its approximation to the self-con- 
tentedness of the deity in the retrenchment of artificial wants, its 
rejection of mere theoretical knowledge, its unassuming course of 
going about in the service of the god to expose the follies of man- 
kind. But how foreign all this is to the domain of philosophy, and 
how little can be there effected with such means, is evident enough. 
The only rational course, then, that seems to be left, is to give 
up one or other of these contradictory assumptions : either let Soc 
rates still stand at the head of the Athenian philosophy, but then let 
those who place him there undertake to establish a different notion 
of him from that which has been long prevalent; or let us retain 
the conception of the wise and amiable man, who was made, not 
for the school, but wholly for the world ; but then let him be trans- 
ferred from the history of philosophy to that of the general progress 
of society at Athens, if he can claim any place there. The latter 
of these expedients is not very far removed from that which has 
been adopted by Krug ;? for as in his system Socrates stands at the 
end of the one period, and not at the beginning of the next, he ap- 
pears, not as the germ of a new age, but as a product and after 
growth of an earlier one ; he sinks, as an insulated phenomenon, 
into the same rank with the Sophists, and other late fruits of the 
period, and loses a great part of his philosophical importance. Only 
it is but a kalf measure that this author adopts when he begins his 
new period with the immediate disciples of Socrates as such, for at 
its head he places the genuine Socratics, as they are commonly 
called, and, above all, Xenophon, men of whom he himself says that 





1 Gesch der Philos, alter Zeit, 


416 VORTH OF SOCRATES 


their oaly merit was that of having propagated and diffused Socratic 
doctrines, while the doctrines themselves do not appear to him 
worth making the beginning of a new period. Ast had previously 
arrived at the same result by a road in some respects opposite.' 
With him Plato is the full bloom of that which he terms the Athe- 
nian form of philosophy ; and as no plant begins with its bloom, he 
feels himself constrained to place Socrates at the head of this phi- 
losophy, but yet not strictly as a philosopher. He says that the 
operation of philosophy in Socrates was confined to the exercise of 
qualities that’may belong to any virtuous man, that is to say, it was 
properly no philosophy at all; and makes the essence of his char. 
acter to consist in enthusiasm and irony. Now he feels that he can 
not place a man endowed with no other qualities than these at the 
head of a new period, and therefore he ranges the Sophists by his 
side, not, indeed, without some inconsistency, for he himself sees 
in them the perverse tendency which was to be counteracted by the 
spirit of the new age; but yet he prefers this to recognizing the 
germ of a new gradation in Socrates alone, whose highest philo- 
sophical worth he makes to consist in his martyrdom, which, how- 
ever, can not by any means be deemed of equal moment in the 
sphere of science, as in that of religion er politics. Though in form 
this course of Ast’s is opposite to Krug’s, in substance it is the 
same: its result is likewise to begin a new period of philosophy 
with Plato; for Ast perceives nothing new or peculiar in the strug- 
gle Socrates made against the Sophists, only virtue and the thirst 
after truth, which had undoubtedly animated all the preceding phi- 
losophers ; what he represents as characteristic in the Athenian phi- 
losophy, is the union of the elements which had been previously 
separate and opposed to each other; and since he does not, in fact, 
show the existence of this union in Socrates himself, and distinctly 
recognizes their separation in his immediate disciples, Plato is, after 
all, the point at which, according to him, that union begins. 

But if we choose really to consider Plato as the true beginner of 
a new period, not to mention that he is far too perfect for a first be- 
ginning, we fall into two difficulties : first, as to his relation to Aris. 
totle. In all that is most peculiar to Plato, Aristotle appears as di- 
rectly opposite to him as possible ; but the main division of philoso- 
phy, notwithstanding the wide difference between their modes of 
treating it, he has in common with Plato, and the Stoics with both ; 
it fits as closely and sits as easily on one as the other, so that one 





1, Grundriss einer Gesch. der Philos. 


ey 


AS A PHILOSOPHER. 249 


ean searcely aelp believing that it was derived from some common 
origin, whic’: was the root of ‘Plato’s philosophy as well as theirs 
The second difficulty is to conceive"what Plato’s relation to Soc 
rates could really have been, if Socrates was not in any way his 
master in philosophy. uf we should suppose that Plato’s ¢ haracter 
was formed by the example of Socrates, and that reverence for his 
master’s virtue, and love of truth, was the tie that bound him, still 
this merely moral 1elation is not a sufficient solution of the diffi- 
culty. The mode in which Plato introduces Socrates, even in 
works which contain profound philosophical investigations, must be 
regarded as the wildest caprice, and would necessarily have ap- 
peared merely ridiculous and absurd to all his contemporaries, if he 
was not in some way or other indebted to him for his philosophical 
life. Hence we are forced to abidé*by the conclusion, that if a 
great pause is to be made in Greek philosophy, to separate the scat+ 
tered tenets of the earlier schools from the later systems, this must 
be made with Socrates ; but then we must also ascribe to him some 
element of a more strictly philosophical kind than most writers do, 
though, as a mere beginning, it needs not to have been carried very 
far toward maturity. Such a pause as this, however, we can not 
avoid making: the earlier philosophy, which we designate by the 
names of Pythagoras, Parmenides, Heraclitus, Anaxagoras, Em- 
pedocles, &c., has evidently a common type, and the later, in which 
Plato, Aristotle, and Zeno are the conspicuous names, has likewise 
one of its own, which is very different from the other. Nothing 
can have been lost between them which could have formed a 
gradual transition, much less is it possible so to connect any 01 
the later forms with any of the earlier as to regard them as a con- 
tinuous whole. This being so, nothing remains to be done but to 
subject the case of Socrates to a new revision, in order to see 
whether the judges he has met with among posterity have not been 
as unjust in denying his philosophical worth, and his merits in the 
cause of philosophy, as his contemporaries were in denying his worth 
as a citizen, and imputing to him imaginary offences agaitist the 
Commonwealth. But this would render it necessary to ascertain 
somewhat more distinctly wherein his philosophical merit consists. 

But this new inquiry naturally leads us back, in the first instance, 
to the old question whether we are to believe Plato or Xenophon in 
their accounts of what Socrates was; a question, howevér, which 
only deserves to be proposed at all, so far as these two authors are 
really at variance with each other, and which, therefore, only ad- 
mits of a rational answer, after it has been decided whether such 


448 WORTH OF SOCRATES 


8 variance exists, and where it lies. Plato nowhere professes hun 
self the historian of Secrates, with the exception, perhaps, of the 
Apology, and of insulated passages, such as the speech of Alcibiades 
in the Banquet ; for it Would certainly have been in bad taste, if 
here, where Plato is making contemporaries of Socrates speak of him ~ 
in his presence, he had exhibited him in a manner that was not sub- 
stantially faithful, though even here many of the details may have 
been introduced for the sake of playful exaggeration. On the other 
hand, Plato himself does not warrant any one to consider all that he 
makes Socrates say in his dialogues, as his real thoughts and lan- 
guage ; and it would be rendering him but a poor service to con- ᾿ 
fine his merit to that of having given a correct and skillful report of 
the doctrines of Socrates. On the contrary, he undoubtedly means 
his philosophy to be consid@red as his own, and not Socrates's. 
And, accordingly, every intelligent reader is probably convinced by 
his own reflections that none but original thoughts can appear in 
such a dress; whereas a work of mere narrative—and such these 
dialogues would be, if the whole of the matter belonged to Socrates 
—would necessarily show a fainter tone of coloring, such as Xeno- 
phon’s conversations really present. But as, on the one hand, it 
would be too much to assert that Socrates actually thought and 
knew all that Plato makes him say, so, on the other hand, it would 
certainly be too little to say of him that he was nothing more than 
the Socrates whom Xenophon represents. Xenophon, it is true, in 
the Memorabilia, professes himself a narrator; but, in the first place, 
a man of sense can only relate what he understands, and a disciple 
of Socrates, who must have been well acquainted with his master’s 
habit of disclaiming knowledge, would of all men adhere most strict- 
ly to this rule. We know, however, and this may be admitted with- 
out being harshly pressed, that Xenophon was a statesman, but no 
philosopher, and that, besides the purity of his character and the 
good sense of his political principles; besides his admirable power 
of rousing the intellect and checking presumption, which Xenophon 
lovedgand respected in Socrates, the latter may have possessed 
some really philosophical elements which Xenophon was unable to 
wppropriate to himself, and which he suffered to pass unnoticed ; 
which, indeed, he can have felt no temptation to exhibit, for fear 
of betraying defects such as those which his Socrates was wont to 
expose.* On the other hand, Xenophon was an apologetic narrator, 
and had, no doubt, selected this form for the very purpose that hig 
readers might not expect him to exhibit Socrates entire, but only 
that part of his character which belonged to the sphere of the affec 


. 


AS A PHILOSOPHER. 448 


tions and of soeial life, and which bore upon the charges brought 
against him, every thing else he excludes, contenting himself with 
showing that it can πο have been any thing of so dangerous a ten- 
deney as was imputed to Socrates. And not only may Socrates, he 
must have been more, and there must have been more in the bacx- 
ground of his speeches than Xenophon represents ; for if the contem- 
poraries of Socrates had heard nothing from him but such dis- 
courses, how would Plato have marred the effect of his works on 
his immediate public, which had not forgotten the character of Soc- 
rates, if the part which Socrates plays there stood in direct contra- 
diction with the image which his real life left in the reader’s mind ! 
And if we believe Xenophon, and in this respect we can not doubt 
the accuracy of the contemporary apologist, that Socrates spent the 
whole of his time in public places, and suppose that he was always 
engaged in discourses which, though they may have been more 
veautiful, varied, and dazzling, were still, in substance, the same 
with these, and moved in the same sphere to which the Memorabilia 
are confined, one is at a loss to understand how it was that, in the 
course of so many years, Socrates did not clear the market-place 
and the work-shops, the walks and the wrestling-schools, by the 
dread of his presence, and how it is that, in Xenophon’s native 
Flemisa style of painting, the weariness of the interlocutors is not 
still more strongly expressed than we here and there actually ἢ τὰ 
it; and still less should we be able to comprehend why men of such 
abilities as Critias and Alcibiades, and others formed by nature for 
speculation, as Plato and Euclid, set so high a valne on their inter- 
course with Socrates, and found satisfaction in it so long. Nor can 
it be supposed that Socrates held discourses in public, such as Xen- 
ophon puts into his mouth, but that he delivered lessons of a differ- 
ent kind elsewhere, and in private ; for this, considering the apolo- 
getic form of Xenophon’s book, to which he rigidly confines himself. 
he would probably not have passed over in silence. Socrates must 
have disclosed the philosophical element of his character in. the 
same social circle of which Xenophon gives us specimens. And is 
not this just the impression which Xenophon’s conversations make ? 
philosophical matter, translated into the unphilosophical style of the 
common understanding, an operation in which the philosophical 
base is lost ; just as some critics have proposed, by way of test for 
the productions of the loftiest poetry, to resolve thena into prose, 
and evaporate their spirit, which can leave nothing but an extreme- 
ly sober kind of beauty remaining. And as, after such an experi- 
ment, the greatest of poets would scarcely be able exactly to restora 


450 WORTH OF SOCRATES 


the lost poetry, but yet a reader of moderate capacity soon observes 
what has been dote, and can even point it out in several passages, 
where the decomposing hand has grown tired of its work, so it is in 
the other case with the philosophical basis. One finds some para:- 
lels with P.ato, other fragments are detected in other ways; and 
the only inference to be drawn from the scarcity of these passages 
is, that Xenophon understood his business; unless we choose to 
say, that as Aristotle is supposed to have held his philosophical dis- 
courses in the forenoon, and the exoteric in the afternoon (Gellius, 
W. A., xx., δ), Socrates reversed this order, and in the morning held 
conversations in the market-place with the artisans, and others who 
were less familiar with him, which Xenophon found it easier to di- 
vest of their philosophical aspect; but that of an evening, in the 
walks and wrestling-schools, he engaged in those subtler, deeper, 
and wittier dialogues with his favorites, which it was reserved for 
Plato to imitate, embellish, and expand, while he connected his own 
investigations with them. 

And thus, to fill up the blank which Xenophon has manifestly 
left, we are still driven back to the Socrates of Plato, and the short- 
est way of releasing ourselves from the difficulty would be to find a 
rule by which we could determine what is the reflex and the prop- 
erty of Socrates in Plato, and what his own invention and addition. 
Only the problem is not to be solved by a process such as that 
adopted by Meiners, whose critical talent is of a kind to which this 
subject in general was not very well suited ; for if, in all that Plato 
has left, we are to select only what is least speculative, least arti- 
ficial, least poetical, and hence, for so we are taught, least enthu- 
siastic, we shall, indeed, still retain much matter for this more re- 
fined and pregnant species of dialogue, to season Xenophon’s te- 
diousness, but it will be impossible in this way to discover any 
properly philosophical basis in the constitution of Socrates ; for if 
we exclude all depth of speculation, nothing is left but results, with- 
out the grounds and methodical principles on which they depend, 
and which, therefore, Socrates can only have possessed instinct 
ively. that is, without the aid of philosophy. The only safe method 
see:13 to be, to inquire: What may Socrates have been, over and 
abovs what Xenophon has described, without, however, contradict- 
ing the strokes of character and the practical maxims which Xen- 
ophon distinctly delivers as those ofSocrates ; and what must ke 
have been to give Plato a right and an inducement to exhibit him 
as he hes done in his dialogues? Now the latter branch of this 
question inevitably leads us back to the historical position from 


AS A PHILOSOPHER. 451 


which we started: that Socrates must have had a strictly philosoph 
ical basis in his composition, so far as he is virtually recognized by 
Plato as the author of his philosophical life, and is, therefore, to be 
regarded as the first vital movement of Greek philosophy in its 
more advanced stage ; and that he can only be entitled to this place 
by an element, which, though properly philosophical, was foreign 
to the preceding period. Here, however, we must, for the present, 
be content to say that the property which is peculiar to the post- 
Socratic philosophy, beginning with Plato, and which henceforward 
is common to all the genuine Socratie schools, is the coexistence 
and interecommunion of the three branches of knowledge. dialectics, 
physics, ethics. This distinction separates the two periods very 
definitely ; for before Socrates either these branches were kept en- 
tirely apart, or their subjects were blended together without due 
discrimination, and without any definite proportion : as, for instance, 
ethics and physics among the Pythagoreans, physics and dialectics 
among the Eleatigs ; the Ionians alone, though their tendency was 
wholly to physics, made occasional excursions, though quite at ran- 
dom, into the region both of dialectics and of ethics. But when 
some writers refuse Plato himself the honor of having distinguished 
and combined these sciences, and ascribe this step to Xenocrates, 
and think that even Aristotle abandoned it again; this, in my opin- 
“ion, is grounded on a misunderstanding, which, however, it would 
here lead us too far to explain. Now it is true we can not assert 
that Socrates was the first who combined the characters of a phys- 
ical, ethical, and dialectic philosopher in one person, especially as 
Plato and Xenophon agree in taking physics out of his range; nor 
can it be positively said that Socrates was at least the author of 
this distribution of science, though its germ may certainly be found 
from the Memorabilia.” But we may surely inquire whether this 
phenomenon has not some simpler and more internal cause, and 
whether this may not be found in Socrates. The following obser- 
vation will, I conceive, be admitted without much dispute. So long 
as inquirers are apt to step unwittingly across the boundaries that 
separate one province of knowledge from another, so long, and in 
the same degree, does the whole course of their intellectual oper- 
ations depend on outward circumstances ; for it is only a system- 
atic distribution of the whole field that can lead to a regular and 
connected cultivation of it. In the same way, so long as the sev- 
eral sciences are pursued singly, and their respective votaries cons 
tentedly acquiesce in this insulation, so long, and in the same de- 
gree, is the specific instinct for the object of each science predom 


452 WORTH OF SOCRATES 


inant in the whole sphere of intellectual exertion. But as soon as 
the need of the connection and co-ordinate growth of all the branch- 
es of knowledge has become so distinctly felt as to express itself 
by the form in which they are treated and described, in a manner 
which can never again be Jost, so far as this is the case, it is no 
longer particular talents and instincts, but the general scientific 
talent of speculation, that has the ascendant. In the former of 
these cases, it must be confessed that the idea of science, as such, 
1s not yet matured, perhaps has not even become the subject of 
consciousness ; for science, as such, can only be conceived as a 
whole, in which every division is merely subordinate, just as tre 
real world to which it ought to correspond. In the latter case, on 
the contrary, this idea has become a subject of consciousness ; for 
it can have been only by its force that the particular inclinations 
which confine each thinker to a certain object, and split science 
into insulated parts, have been mastered: and this is, unquestion- 
ably, a simpler criterion to distinguish the twogperiods of Greek 
philosophy. In the earlier period, the idea of science, as such, was 
not the governing idea, and’ had not even become a distinct subject 
of consciousness ; and this it is that gives rise to the obscurity 
which we perceive in all the philosophical productions of that pe- 
riod, through the appearance of caprice which results from the want 
of consciousness, and through the imperfection of the scientific lan- 
guage, which is gradually forming itself out of the poetical and his- 
torical vocabulary. In the second period, on the other hand, the 
idea of science has become a subject of consciousness. Hence the 
main business every where is to distinguish knowledge from opin- 
ion; hence the precision of scientific language ; hence the peculiar 
prominence of dialectics, which have no other object than the idea 
of science : things which were not compréhended even by the Ele- 
atics in the same way as by the Socratic schools, since the former 
still make the idea of being their starting-point, rather than that of 
knowledge. Ά 

Now this waking of the idea of science, and its earliest manifes- 
tations, must have been, in the first instance, what constituted the 
philosophical basis in Socrates ; and for this reason he is justly re- 
garded as the founder of that later Greek philosophy, which in its 
whole essential form, together with its several variations, was de- 
termined by that idea. This is proved clearly enough by the his- 
torical statements in Plato, and this, oo, is what must be supplie@ 
in Xenophon’s conversations, in arder :o make them worthy of 506. 
rates. and Socrates of his admirers for if he went about in the 


AS A PHILCSUPHER. 453 


service of the god, to justify the celebrated oracle, it was 1mposst- 
ble that the utmost point he reached could have been simply to 
know that he knew nothing; there was a step beyond this which 
he must have taken, that of knowing what knowledge was; for by 
what other means could he have been enabled to declare that which 
others believed themselves to know, to be no knowledge, than by a 
more correct conception of knowledge, and by a more correct meth- 
od feunded upon that conception? And every where, when he is 
explaining the nature of non-science (ἀνεπιστημοσύνη), one sees that 
he sets out from two tests: one, that science is the same in all true 
thoughts, and, consequently, must manifest its peculiar form in ev- 
ery such thought; the other, that all science forms one whole; for 
his proofs always hinge on this assumption: that it is impossible to 
start from one true thought, and to be entangled in a contradiction 
With any other, and also that knowledge derived from any one point, 
and obtained by correct combination, can not contiadict that which 
has been deduced in like manner from any other point ; and while 
he exposed such contradictions in the current conceptions of man- 
kind, he strove to rouse those leading ideas in all who were capa- 
ble of understanding, or even of divining his meaning. Most of 
what Xenophon has preserved for us may be referred to this object, 
and the same endeavor is indicated clearly enough in all that Soc- 
rates says of himself in Plato’s Apology, and what Alcibiades says 
of him in his eulogy; so that if we conceive this to have been the 
central point in the character of Socrates, we may reconcile Plato 
and Xenophon, and can understand the historical position of Sec- . 
rates. κι ᾿ 

When Xenophon says (Mem., iv., 6, 15), that as often as Socrates 
did not merely refute the errors of others, but attempted to demon 
strate something himself, he took his road through propositions 
which were most generally admitted, we can perfectly understand 
this mode of proceeding, as the result of the design just described ; 
he wished to find as few hinderances and diversions as possible in 
his way, that he might illustrate his method clearly and simply ; 
and propositions, if there were such, which all held to be certain, 
must have appeared to him the most eligible, in order that he might 
show, in their case, that the conviction with which they were em- 
braced was not knowledge, since this would render men more keen- 
iy sensible of the necessity οὐ getting at the foundation of knowl- 
edge, and of taking their stanc upon it, in order to give a new shape 
to all hyman things. Hence, too, we may explain the preponder- 
ance of the subjects connected with civil and domestic life in most 


4δ4 WORTH OF SOCRATES 


of these conversations ; for this was the field that sujplied the most 
generally admitted conceptions and propositions, the fate of which 
interested all men alike. But this mode of proceeding becomes in- 
explicable if it is supposed that Socrates attached the chief import- 
ance to, the subject of these conversations. That must have been 
quite a secondary point. For when the object is to elucidate any 
subject, it is necessary to pay attention to the less familiar and 
more disputed views of it, and how meagre most of those discus- 
sions in Xenophon are in this respect, is evident enough. From 
the same point of view we must also consider the controversy of 
Socrates with the Sophists, So far as it was directed against their 
maxims, it does not belong to our present question; it is merely 
the opposition of a good citizen to the corrupters of government 
and of youth. But, even looking at it from the purely theoretical 
side, it would be idle to represent this contrast as the germ of a 
new period of philosophy, if Socrates: had only impugned opinions 
which were the monstrous shapes into which the doctrines of ap 
earlier school had degenerated, without having established any ip 
their stead, which nobody supposes him to have done. But, for 
the purpose of awakening the true idea of science, the Sophists 
must have been the most welcome of all disputants to him, since 
they had reduced their opinions into the most perfect form, and 
hence were proud of them themselves, and were peculiarly admired 
by others. If, therefore, he could succeed in exposing their weak- 
ness, the value of a principle so triumphantly applied would be ren- 
dered most conspicuous. : 

᾿ς But, in order to show the imperfections of the current concep- 
tions both in the theories of the Sophists and in common life, if the 
issue was not to be left to chance, some certain method was requi- 
site; for it was often necessary, in the course of the process, to 
lay down intermediate notions, which it was necessary to define to 
the satisfaction of both parties, otherwise all that was done would 
afterward have looked like a paltry surprise, and the contradiction 
between the proposition in question and one that was admitted 
could never be detected without ascertaining what notions might or 
might not be connected with a given one. Now this method is laid 
down in the two problems which Plato states in the Phedrus, as 
. the two main elements in the art of dialectics, that is, to first know 
how correctly to combine multiplicity in unity, and again to divide 
a complex unity according to its nature into a multiplicity, and next 
to know what notions may or may not be connected together. It 
ix by this means that Socrates became the real founder of dialea 


ee 


iS + # be Ae ΓΙ 
“ὖὖ-- ζει: if + J % 4 
AS. A PHILOSOPHER. 455 


tics, which continued to Le the soul of all the great edifices reared 
in later times by Greek philosophy, and by its decided prominence 
eonstitutes the chief distinction between the later period and the 
earlier; so that one can not but commend the historical instines 
which has assigned so high a station to him. At the same time, 
this is not meant to deny that Euclid and Plato carried this science, 
as well as the rest, farther toward maturity ; but it is manifest that 
in its first principles Socrates possessed it as a science, and prac- 
ticed it as an art, in a manner peculiar to himself; for the construc- 
tion of all Socratic dialogues, as well of those doubtfully ascribed 
to Plato, and of those attributed with any degree of probability to 
other original disciples of Socrates, as of all those reported in the 
Memorabilia, hinges without any exception on this point. The 
saine inference results from the testimony of Aristotle (Metaph., i., 
6; xiii., 4): that what may be justly ascribed to Socrates is that he 
introduced induction and general definitions; a testimony which 
bears every mark of impartiality and truth. Hence there is no rea- 
son to doubt that Socrates taught this art of framing and connect- 
ing notions correctly. Since, however, it is an art, abstract teach- 
ing was not sufficient, and, therefore, no doubt Socrates never so 
taught it: it was an art that required to be witnessed and practiced 
in the most manifold applications, and one who was not firmly 
grounded in it, and left the school too early, lost it again, and with 
it almost all that was to be learned from Socrates, as, indeed, is 
observed in Plato’s dialogues. Now that this exercise and illustra- 
tion was the main object of conversations held by Socrates even on 
general moral subjects, is expressly admitted by Xenophon himself, 
when, under the head—What Socrates did to render his friends 
more expert in dialectics—he introduces a great many such dis- 
courses and inquiries, which so closely resemble the rest, that all 
might just as well have been put in the same class, 

It was with a view, therefore, to become masters in this art, and 
thereby to keep the faster hold of the idea of science, that men of 
vigorous and speculative minds formed a circle round Socrates as 
long as circumstances allowed, those who were able to the end of 
his life, and in the mean while chose to tread closely in their mas- 
ter’s steps, and to refrain for a time from making a systematic ap- 
plication of his art in the different departments of knowledge, for 
the more elaborate cultivation of all the sciences. But when, after 
bis death, the most eminent among them, first of all δὲ Megara, be- 
gan a strictly scientific train of speculation, and thus philosophy 
gradually ripened into the. shape which, with slight variations, it 


458 WORTH OF SOCRATES 


ever after retained among the Greeks: what now took place was 
not, indeed, what Socrates did, or perhaps could have done, but yet 
it was undoubtedly his will. To this it may indeed be objected, that 
Xenophon expressly says (Mem , i., 1, 11), that Socrates in his riper 
years not only himself gave up all application to natural philosophy, 
but endeavored to withhold all others from it, and directed them to 
the consideration of human affairs ; and hence many hold those only 
to be genuine Socratics who did not include physics in their system 
But this statement must manifestly be taken in a sense much less 
general, and quite different from that which is usually given to it. 
This is clearly evinced by the reasons which Socrates alleges. For 
how could he have said so generally, that the things which depend 
on God ought not to be made the subject of inquiry, before those 
which depend on man have been dispatched, since not only are the 
latter connected in a variety of ways with the former, but even 
among things human there must be some of greater moment, others 
of less, some of nearer, others of more remote concern, and the prop- 
osition would lead to the conclusion that before one was brought to 
its completion, not even the investigation of another ought to be be- 
gun. This might have been not unfairly turned by a Sophist against 
Socrates himself, if he had dragged in a notion apparently less fa 
miliar, in order to illustrate another; and certainly this proposition, 
taken in a general sense, would not only have endangered the con- 
duct of life, hut would also have altogether destroyed the Socratic 
idea of science, that nothing can be known except together with the 
rest, and along with its relation to all things besides. The real case 
is simply this. It is clear that Socrates had no peculiar talent for 
any single science, and least of all for that of physics. Now it is 
true that a merely metaphysical thinker may feel himself attracted 
toward all sciences, as was the case with Kant; but then this hap- 
pens under different circumstances, and a different mental consti- 
tution from that of Socrates. He, on the contrary, made no excur- 
sions to points remote from this centre, but devoted his whole life 
to the task of exciting his leading idea as extensively and as vivid- 
ly as possible in others ; his whole aim was, that whatever form 
man’s wishes and hopes might take, according to individual char- 
acter and accidental cireumstances, this foundation might be secure- 
ly laid before he proceeded further; but, till then, his advice was, 
not to accumulate fresh masses of opinions; this he, for his part, 


would permit only so far as it was demanded by the wants of active — 


life, and for this reason he might say, that if those who investt- 


gated meteoric phenomena had any hope of producing them at thei 


Ee  ῸΝ 


—e μον αὐδνελνων 


AS A PHILOSOPHER. 457 


pleasure, he should be more ready to admit their researches—lan- 
guage which in any other sense but this would have been absurd. 
We can not, therefore, conclude from this that Socrates did nut 
wish that physics should be cultivated, any more than we are au- 
thorized to suppose that he fancied it possible to form ethics into a 
science by sufficiently multiplying those fragmentary investigations 
into which he was drawn in discussing the received opinions on the 
subject. The same law of progression was involuntarily retained 
tn his school; for Plato, though he descends into ail the sciences, 
still lays the principal stress on the establishment of principles, and 
expatiates in details only so far as they are necessary, and so much 
the less as he has to draw them from without: it is Aristotle who 
first revels in their multiplicity. > 

This appears to me as much as can be said with certainty of the 
worth of Socrates as a philosopher. But should any one proceed to 
ask how far he elaborated the idea of science in his lessons, or in 
what degree he promoted the discovery of real knowledge in any 
other province by his controversial discussions and his dialectic as- 


says, there would, perhaps, be little to say on this head, and least 


of all should I be able to extricate any thing to serve this purpose 
from the works of Plato taken by themselves ; for there, in all that 
belongs to Plato, there is something of Socrates, and in all that be- 
longs to Socrates, something of Plato. Only, if any one is desirous 
of describing doctrines peculiar to Socrates, let him not, as many 
do in histories of philosophy, for the sake of at least filling up some 
space with Socrates, string together detached moral theses, which, 
as they arose out of occasional discussions, ean never make up a 
whole ; and as to other subjects, let him not lose sight of the above- 
quoted passage of Aristotle, who confines Socrates’s philosophical 
speculations to principles. The first point, therefore, to examine 
would be, whether some profound speculative doctrines may not 
have originally belonged to Socrates, which are generally consider 
ed as most foreign to him, for instance, the thought which is unfold- 
ed by Plato in his peculiar manner, but is exhibited in the germ by 
Xenophon himself (Mem., i., 4, 8), and is intimately connected with 
the great dialectic question as to the agreement between thought 
and being: that of the general diffusion of intelligence throughout 
the whole of nature. With this one might connect the assertion of 
Aristocies (Euseb., Prep., xi., 3), that Socrates began the investiga- 
tion of the doctrine of ideas. But the testimony of this late Peri- 
patetic is suspicious, and may have had no other foundation than the 
language of Socrates in the Parmenides. 
WV 


᾿458θ WORTH OF SOCRATES AS A PHILOSOPHER: 


But, whether much or little of this and other doctrines belonged 
to Socrates himself, the géneral idea already described can not fail 
to suggest a more correct mode of conceiving in what light it is 
that Plato brings forward his master in his works, and in what sense 
his Socrates is to be termed a real or a fictitious personage. Fic- 
titious, in the proper sense, I hold he is not, and his reality is not 
a merely mimic one, nor is Socrates in those works merely a con- 
venient person who affords room for much mimic art and much 
cheerful pleasantry, in order to temper the abstruse investigations 
with this agreeable addition. It is because the spirit and the method 
of Socrates are every where predominant, and because it is not 
merely a subordinate point with Plato to adopt the manner of Soc- 
rates, but is as truly his highest aim, that Plato has not hesitated 
to put intv his mouth what he believed to be no more than deduc- 
tions from his fundamental ideas. The only material exceptions 
we find to this (passing over several more minute which come un- 
der the same head with the anachronisms) occur in later works, as 
the Statesman and the Republic ; I mean doctrines of Plato foreign 
‘to the real views of Socrates, perhaps, indeed, virtually contradict-. 
ing them, and which are nevertheless put into his mouth. On this 
head we must let Plato appeal to the privilege conferred by custom. 
But, on the whole, we are forced to say, that in giving Socrates a 
living share in the propagation of that philosophical movement 
which took its rise from him, Plato has immortalized him in the 
noblest manner that a disciple can perpetuate the glory of his mas- 
ter; in a manner not only more beautiful, but more just, thah he 
eould have done it by a literal narrative 


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